31 Aidan, Bishop of Lindisfarne, 651. Cuthbert, Bishop of Lindisfarne, 687 was a saint of the early Northumbrian church in the Celtic tradition. He was a monk, bishop and hermit, associated with the monasteries of Melrose and Lindisfarne in what might loosely be termed the Kingdom of Northumbria in the Northeast of England
September
1 David Pendleton Oakerhater, Deacon and Missionary, 1931
2 The Martyrs of New Guinea, 1942
3 Prudence Crandall, Teacher and Prophetic Witness, 1890
4 Paul Jones, 1941
5 Gregorio Aglipay, Priest and Founder of the Philippine Independent Church, 1940
6
7 Elie Naud, Huguenot Witness to the Faith, 1722
OLD TESTAMENT: Exodus 3: 1 - 15 (RCL)
Exod 3:1 (NRSV) Moses was keeping the flock of his father-in-law Jeth'ro, the priest of Mid'ian; he led his flock beyond the wilderness, and came to Ho'reb, the mountain of God. 2 There the angel of the LORD appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. 3 Then Moses said, "I must turn aside and look at this great sight, and see why the bush is not burned up." 4 When the LORD saw that he had turned aside to see, God called to him out of the bush, "Moses, Moses!" And he said, "Here I am." 5 Then he said, "Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground." 6 He said further, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he was afraid to look at God.
7 Then the LORD said, "I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, 8 and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Ca'naanites, the Hit'tites, the Am'orites, the Per'izzites, the Hi'vites, and the Jeb'usites. 9 The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them. 10 So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt." 11 But Moses said to God, "Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?" 12 He said, "I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain."
13 But Moses said to God, "If I come to the Israelites and say to them, "The God of your ancestors has sent me to you,' and they ask me, "What is his name?' what shall I say to them?" 14 God said to Moses, "I AM WHO I AM." He said further, "Thus you shall say to the Israelites, "I AM has sent me to you.'" 15 God also said to Moses, "Thus you shall say to the Israelites, "The LORD, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you':
This is my name forever,
and this my title for all generations.
Jeremiah 15: 15 - 21 (alt. for RCL)
Jere 15:15 (NRSV) O LORD, you know;
remember me and visit me,
and bring down retribution for me on my persecutors.
In your forbearance do not take me away;
know that on your account I suffer insult.
16 Your words were found, and I ate them,
and your words became to me a joy
and the delight of my heart;
for I am called by your name,
O LORD, God of hosts.
17 I did not sit in the company of merrymakers,
nor did I rejoice;
under the weight of your hand I sat alone,
for you had filled me with indignation.
18 Why is my pain unceasing,
my wound incurable,
refusing to be healed?
Truly, you are to me like a deceitful brook,
like waters that fail.
19 Therefore thus says the LORD:
If you turn back, I will take you back,
and you shall stand before me.
If you utter what is precious, and not what is worthless,
you shall serve as my mouth.
It is they who will turn to you,
not you who will turn to them.
20 And I will make you to this people
a fortified wall of bronze;
they will fight against you,
but they shall not prevail over you,
for I am with you
to save you and deliver you,
qsays the LORD.
21 I will deliver you out of the hand of the wicked,
and redeem you from the grasp of the ruthless.
Jeremiah 20: 7 - 9 (Roman Catholic)
Jere 20:7 (NRSV) O LORD, you have enticed me,
and I was enticed;
you have overpowered me,
and you have prevailed.
I have become a laughingstock all day long;
everyone mocks me.
8 For whenever I speak, I must cry out,
I must shout, "Violence and destruction!"
For the word of the LORD has become for me
a reproach and derision all day long.
9 If I say, "I will not mention him,
or speak any more in his name,"
then within me there is something like a burning fire
shut up in my bones;
I am weary with holding it in,
and I cannot.
PSALM 105: 1 - 6, 23 - 26, 45c (RCL)
Psal 105:1 (NRSV) O give thanks to the LORD, call on his name,
make known his deeds among the peoples.
2 Sing to him, sing praises to him;
tell of all his wonderful works.
3 Glory in his holy name;
let the hearts of those who seek the LORD rejoice.
4 Seek the LORD and his strength;
seek his presence continually.
5 Remember the wonderful works he has done,
his miracles, and the judgments he uttered,
6 O offspring of his servant Abraham,
children of Jacob, his chosen ones.
23 Then Israel came to Egypt;
Jacob lived as an alien in the land of Ham.
24 And the LORD made his people very fruitful,
and made them stronger than their foes,
25 whose hearts he then turned to hate his people,
to deal craftily with his servants.
26 He sent his servant Moses,
and Aaron whom he had chosen.
45 Praise the LORD!
105
Part I Confitemini Domino (ECUSA BCP)
1 Give thanks to the Lord and call upon his Name; *
make known his deeds among the peoples.
2 Sing to him, sing praises to him, *
and speak of all his marvelous works.
3 Glory in his holy Name; *
let the hearts of those who seek the Lord rejoice.
4 Search for the Lord and his strength; *
continually seek his face.
5 Remember the marvels he has done, *
his wonders and the judgments of his mouth,
6 O offspring of Abraham his servant, *
O children of Jacob his chosen.
23 Israel came into Egypt, *
and Jacob became a sojourner in the land of Ham.
24 The Lord made his people exceedingly fruitful; *
he made them stronger than their enemies;
25 Whose heart he turned, so that they hated his people, *
and dealt unjustly with his servants.
26 He sent Moses his servant, *
and Aaron whom he had chosen.
45 Hallelujah!
Psalm 26: 1 - 8 (alt. for RCL)
Psal 26:1 (NRSV) Vindicate me, O LORD,
for I have walked in my integrity,
and I have trusted in the LORD without wavering.
2 Prove me, O LORD, and try me;
test my heart and mind.
3 For your steadfast love is before my eyes,
and I walk in faithfulness to you.
4 I do not sit with the worthless,
nor do I consort with hypocrites;
5 I hate the company of evildoers,
and will not sit with the wicked.
6 I wash my hands in innocence,
and go around your altar, O LORD,
7 singing aloud a song of thanksgiving,
and telling all your wondrous deeds.
8 O LORD, I love the house in which you dwell,
and the place where your glory abides.
26 Judica me, Domine (ECUSA BCP)
1 Give judgment for me, O Lord,
for I have lived with integrity; *
I have trusted in the Lord and have not faltered.
2 Test me, O Lord, and try me; *
examine my heart and my mind.
3 For your love is before my eyes; *
I have walked faithfully with you.
4 I have not sat with the worthless, *
nor do I consort with the deceitful.
5 I have hated the company of evildoers; *
I will not sit down with the wicked.
6 I will wash my hands in innocence, O Lord, *
that I may go in procession round your altar,
7 Singing aloud a song of thanksgiving *
and recounting all your wonderful deeds.
8 Lord, I love the house in which you dwell *
and the place where your glory abides.
Psalm 63: 1 - 5, 7 - 8 (Roman Catholic)
Psal 63:1 (NRSV) O God, you are my God, I seek you,
my soul thirsts for you;
my flesh faints for you,
as in a dry and weary land where there is no water.
2 So I have looked upon you in the sanctuary,
beholding your power and glory.
3 Because your steadfast love is better than life,
my lips will praise you.
4 So I will bless you as long as I live;
I will lift up my hands and call on your name.
5 My soul is satisfied as with a rich feast,
and my mouth praises you with joyful lips
7 for you have been my help,
and in the shadow of your wings I sing for joy.
8 My soul clings to you;
your right hand upholds me.
Note: Verse numbering in Roman Catholic Bibles is one higher than the above.
NEW TESTAMENT: Romans 12: 9 - 21 (RCL)
Roma 12:9 (NRSV) Let love be genuine; hate what is evil, hold fast to what is good; 10 love one another with mutual affection; outdo one another in showing honor. 11 Do not lag in zeal, be ardent in spirit, serve the Lord. 12 Rejoice in hope, be patient in suffering, persevere in prayer. 13 Contribute to the needs of the saints; extend hospitality to strangers.
14 Bless those who persecute you; bless and do not curse them. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. 17 Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18 If it is possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, "Vengeance is mine, I will repay, says the Lord." 20 No, "if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads." 21 Do not be overcome by evil, but overcome evil with good.
HIn the preceding chapters, Paul has told us about the “mercies of God” (v. 1), i.e. what God has done for those who have faith in him. In vv. 1-8, he began to explain what our response should be, what is involved in living the ethical life, what obedience to God means, what Christian ethics is, what serving the Lord (v. 11) is.
“Let love be genuine” (v. 9) introduces instructions on what it means to be loving towards others. V. 10 can be rendered: Have brotherly love for your fellow Christian; treat him or her with the greatest honour. Then vv. 11-12: do not allow your “zeal” for Christ to slacken; be fervent in the Holy Spirit; “serve the Lord”. Rejoice in the hope of the glory of God, looking beyond the present suffering to the future, keep praying. We are to share with (“Contribute to”, v. 13) the “saints”, the holy ones, our fellow Christians. Practising hospitality to Christians from other places (“strangers”, v. 13) was important in the early Church, public accommodation being infested with prostitutes and bandits.
Paul now says what pursuing “what is good” (v. 9) requires in our attitude to those beyond the community. He seems to be drawing on the gospel tradition (but not the gospels per se – they were yet to be written.) V. 14 is in the Sermon on the Mount. Hold all in mutual esteem, not thinking oneself better than others (v. 16). Seek out what is “noble” (v. 17) in others. To the extent that you can control the situation, “live peaceably with all” (v. 18). Never even desire revenge (v. 19); leave handling sin to God (at the end of time). Perhaps v. 20 says that by shaming “your enemies” they may come round , repent. Do good when faced with evil (v. 21)./T Montreal Anglican
Verse 9: See also 13:8-10; 1 Corinthians 13:1; 1 Thessalonians 4:9; Galatians 5:14, 22; 1 John 4:19. [ NOAB] [ CAB]
Verse 10: “mutual affection”: The Greek word philadelphia is also used in 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; 2 Peter 1:7. [ CAB]
Verse 11: “serve the Lord”: Some manuscripts have kairo (time, in the sense of opportune time) rather than kyrio (Lord), leading to the translation serve the hour and the interpretation meet the demands of the time in which you live. [ NJBC]
Verse 12: “Rejoice in hope”: See also 5:2-5 and 1 Peter 1:3-9. [ CAB]
Verse 12: “be patient in suffering”: See also 5:2-4; 8:24-25; 1 Corinthians 13:7; 1 Thessalonians 1:3. [ CAB]
Verse 13: “Contribute to the needs of the saints”: There is possibly a hint here to support the impoverished members of the Jerusalem church. [ NJBC]
Verse 14: See also Exodus 23:4-5; 2 Chronicles 28:8-15; Matthew 5:38-39, 44; Luke 6:29, 35; 1 Thessalonians 5:15; 1 Peter 3:9.
Verse 14: “who persecute you”: This verse echoes Jesus’ words in Luke 6:27-28. Some important manuscripts (including P46) omit “you”, thus giving the verse a more general sense: bless (all) persecutors. There is no reason to think that Paul knew of official persecution in the Roman church when he wrote. [ NJBC] See also 1 Corinthians 4:12; James 3:9-12; 1 Peter 2:23.
Verse 15: In Philippians 3:1 and 4:4, Paul also calls on his readers to rejoice in the Lord.
Verse 16: Paul also advises his readers to live in harmony with one another in 15:5, as he does in 2 Corinthians 13:11; Philippians 2:2; 4:2.
Verse 16: “associate with the lowly”: This translation assumes that tapeinos (“lowly”) is masculine, but if it is neuter the translation is give yourselves to lowly tasks. [ NJBC] Paul may have intended the ambiguity. [ BlkRom]
Verse 16: “do not claim ...”: This is Proverbs 3:7, freely quoted. [ NJBC]
Verse 17: “Do not repay anyone evil for evil”: This may also echo Jesus’ words in Matthew 5:39, 43-44. [ NJBC] Paul seems to have Proverbs 3:4 (in the Septuagint translation) in mind. [ BlkRom]
Verse 17: “take thought ...”: In 1 Corinthians 10:32, Paul advises: “Give no offense to Jews or to Greeks or to the church of God”. See also 2 Corinthians 4:2; 8:21; 1 Timothy 5:14; 1 Peter 2:12, 15; 3:16.
Verse 18: In Mark 9:50, Jesus says: “... be at peace with one another”. See also Matthew 5:9 and 1 Timothy 2:1-2.
Verse 19: “never avenge”: NJBC offers never look for revenge. Even desiring revenge is outside Christian conduct.
Verse 19: “Vengeance is mine ...”: Vengeance is God’s, not ours. [ NOAB] The quotation is Deuteronomy 32:35. See also Leviticus 19:18; Proverbs 20:22; 24:29; 2 Chronicles 28:8-15.
Verse 20: The quotation is Proverbs 25:21 in the Septuagint translation. [ NOAB]; however NJBC finds “heap burning coals ...” to be obscure. There are two interpretations in patristic writings.
Verse 21: This verse summarizes vv. 14-21.
GOSPEL: Matthew 16: 21 - 28 (RCL)
Matthew 16: 21 - 27 (Roman Catholic)
Matt 16:21 (NRSV) From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, "God forbid it, Lord! This must never happen to you." 23 But he turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things."
24 Then Jesus told his disciples, "If any want to become my followers, let them deny themselves and take up their cross and follow me. 25 For those who want to save their life will lose it, and those who lose their life for my sake will find it. 26 For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?
27 "For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. 28 Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom."
Jesus has been instructing his disciples about the mission they are to carry out on his behalf, about telling the good news. Now his message to them shifts to teaching them that he, the Messiah, must (per God's will and purpose), undergo great suffering – something inconceivable to most Jews. (“Jerusalem” is the city where prophets are put to death.) Peter grasped that Jesus is “the Messiah, the Son of the living God”, (v. 16) but he cannot yet deal with the impending death of the Messiah, rather than his direct ascendance to glory.
Then v. 24: to be Jesus' followers, we must devote the whole thrust of our lives to God (“deny themselves”), not reserving any part for our personal goals. Be willing to give up physical comfort and safety, accepting martyrdom if necessary. This approach to life will lead to true life with God. V. 26 asks a rhetorical question: nothing that one can get or “gain” now measures up to what God will give to the faithful in the time to come. There will be a reckoning, when Jesus comes in glory at the end of time. Some who hear these words now will still be alive at the Judgement Day (v. 28). People in the early church expected the age to end within their own lifetimes; however some today see the Transfiguration (which follows in Chapter 17) as fulfilment of this prophecy.
The parallels are Mark 8:31-9:1 and Luke 9:22-27.
Verse 21: See also Luke 9:43-45; 17:25; 18:31-34. Jesus accepted rejection because he insisted that he himself be freely followed: see Mark 10:33-34. [ NOAB]
Verse 21: For Jerusalem as the city where prophets are put to death by the religious authorities, see 23:29-39. There Jesus accuses the religious leaders of showing that they “are descendants of those who murdered the prophets”. [ NJBC] Only one such murder is mentioned in the Old Testament (see 2 Chronicles 24:20-22), but Jewish legend had added others to the list of national martyrs. [ NOAB]
Verse 21: “the elders and chief priests and scribes”: The three groups of leaders compose the Sanhedrin; elders were lay leaders. Note that the Pharisees are not explicitly mentioned. [ NJBC]
Verse 22: “rebuke”: Peter wants only a theology of grace and glory; he wants to separate Christ from the cross. [ NJBC]
Verse 23: Jesus sees in Peter’s words a continuation of Satan’s temptation of him in the desert: see Matthew 4:10 and Luke 4:8. [ NOAB]
Verse 23: “You are a stumbling block to me”: Ironic after 16:18: “... I tell you, you are Peter, and on this rock I will build my church...”! [ NJBC]
Verses 24-28: These verses contain five sayings. The first three can be understood as a commentary on the great commandment in Deuteronomy 6:5: “You shall love the Lord your God with all your heart, and with all your soul, and with all your might” as it was understood by early rabbis:
The “heart” refers to the two effective impulses or drives, good and evil: to “deny themselves” (v. 24) is self-denial, submission of one’s will to God’s;
The “soul” means “life” (v. 25), even martyrdom;
“Might” means wealth, property and other external possessions (see Mishna Berakot 9:5): here gaining the whole world (v. 26). [ NJBC]
Verse 24: “cross”: In Jesus’ day, the cross was proverbial for suffering and cruelty, so this is unlikely to be a reference to Jesus’ crucifixion. [ NJBC] Crucifixion was a Roman means of execution in which the condemned carried the cross (actually the cross-arm) to the scene of death. Jesus sees that acceptance of his message with its promise also may bring destruction. Only those who in faith accept the threat of destruction will find life. See also Matthew 5:11-12; 10:38-39; Mark 10:29-31; Luke 14:27; 17:33; John 12:25. [ NOAB]
Verse 26: “life”: Life here is not mere physical existence, but the higher or spiritual life, the real self. In Luke 12:15, Jesus says: “‘... Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions’”. [ NOAB]
Verses 27-28: Two sayings which paint end-time rewards of discipleship. The “Son of Man” will come as judge; the Kingdom will be his. [ NJBC]
Verse 27: In Psalm 62:12, a psalmist says of God: “... you repay to all according to their work”. In Matthew 10:33, Jesus says: “... whoever denies me before others, I also will deny before my Father in heaven”.
Verse 28: In Mark 9:1, Jesus says: “... there are some standing here who will not taste death until they see that the kingdom of God has come with power”. In 1 Thessalonians 4:15-18, Paul tells of those already dead and those still alive meeting “the Lord in the air”. James 5:7 advises readers to be “patient, ... until the coming of the Lord”. Revelation 1:7 says: “... He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be ...”.
Verse 28: “taste death”: i.e. become personally acquainted with death. [ NOAB]
Verse 28: Comments: some today see the Transfiguration (which follows in Chapter 17) as fulfilment of this prophecy : Note that mention of the Transfiguration as a “vision” (see 17:9) fits with seeing “the Son of Man coming”. [ NJBC]
Friday, August 29, 2014
Saturday, August 23, 2014
23 Martin de Porres, 1639, Rosa de Lima, 1617, and Toribio de Mogrovejo, 1606, was a Spanish missionary Archbishop of Lima...Witnesses to the Faith in South America
24 Saint Bartholomew the Apostle
25 Louis, King of France, 1270 (also in the Philippines, alternative commemoration for Charles Henry Brent) commonly Saint Louis, was a Capetian King of France who reigned from 1226 until his death
26
27 Thomas Gallaudet, 1902, and Henry Winter Syle, 1890
28 Augustine, Bishop of Hippo, 430. , also known as Saint Augustine or Saint Austin, was an early Christian theologian and philosopher whose writings were very influential in the development of Western Christianity and Western philosophy.Moses the Black, Desert Father and Martyr, c. 400
29 John Bunyan, Writer, 1688
30 Charles Chapman Grafton, Bishop of Fond du Lac, and Ecumenist, 1912
OLD TRESTAMENT: Exodus 1: 8 - 2: 10 (RCL)
Exod 1:8 (NRSV) Now a new king arose over Egypt, who did not know Joseph. 9 He said to his people, "Look, the Israelite people are more numerous and more powerful than we. 10 Come, let us deal shrewdly with them, or they will increase and, in the event of war, join our enemies and fight against us and escape from the land." 11 Therefore they set taskmasters over them to oppress them with forced labor. They built supply cities, Pi'thom and Ram'eses, for Pharaoh. 12 But the more they were oppressed, the more they multiplied and spread, so that the Egyptians came to dread the Israelites. 13 The Egyptians became ruthless in imposing tasks on the Israelites, 14 and made their lives bitter with hard service in mortar and brick and in every kind of field labor. They were ruthless in all the tasks that they imposed on them.
15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiph'rah and the other Pu'ah, 16 "When you act as midwives to the Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if it is a girl, she shall live." 17 But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live. 18 So the king of Egypt summoned the midwives and said to them, "Why have you done this, and allowed the boys to live?" 19 The midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women; for they are vigorous and give birth before the midwife comes to them." 20 So God dealt well with the midwives; and the people multiplied and became very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, "Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live." 2:1 Now a man from the house of Levi went and married a Le'vite woman. 2 The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months. 3 When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river. 4 His sister stood at a distance, to see what would happen to him.
5 The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it. 6 When she opened it, she saw the child. He was crying, and she took pity on him, "This must be one of the Hebrews' children," she said. 7 Then his sister said to Pharaoh's daughter, "Shall I go and get you a nurse from the Hebrew women to nurse the child for you?" 8 Pharaoh's daughter said to her, "Yes." So the girl went and called the child's mother. 9 Pharaoh's daughter said to her, "Take this child and nurse it for me, and I will give you your wages." So the woman took the child and nursed it. 10 When the child grew up, she brought him to Pharaoh's daughter, and she took him as her son. She named him Moses, "because," she said, "I drew him out of the water."
Isaiah 51: 1 - 6 (alt. for RCL)
Isai 51:1 (NRSV) Listen to me, you that pursue righteousness,
you that seek the LORD.
Look to the rock from which you were hewn,
and to the quarry from which you were dug.
2 Look to Abraham your father
and to Sarah who bore you;
for he was but one when I called him,
but I blessed him and made him many.
3 For the LORD will comfort Zion;
he will comfort all her waste places,
and will make her wilderness like Eden,
her desert like the garden of the LORD;
joy and gladness will be found in her,
thanksgiving and the voice of song.
4 Listen to me, my people,
and give heed to me, my nation;
for a teaching will go out from me,
and my justice for a light to the peoples.
5 I will bring near my deliverance swiftly,
my salvation has gone out
and my arms will rule the peoples;
the coastlands wait for me,
and for my arm they hope.
6 Lift up your eyes to the heavens,
and look at the earth beneath;
for the heavens will vanish like smoke,
the earth will wear out like a garment,
and those who live on it will die like gnats;
but my salvation will be forever,
and my deliverance will never be ended.
Isaiah 22: 15, 19 - 23 (Roman Catholic)
Isai 22:15 (NRSV) Thus says the Lord GOD of hosts: Come, go to this steward, to Sheb'na, who is master of the household, and say to him: 19 I will thrust you from your office, and you will be pulled down from your post.
20 On that day I will call my servant Eli'akim son of Hilki'ah, 21 and will clothe him with your robe and bind your sash on him. I will commit your authority to his hand, and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. 22 I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. 23 I will fasten him like a peg in a secure place, and he will become a throne of honor to his ancestral house.
PSALM 124 (RCL)
Psal 124:1 (NRSV) If it had not been the LORD who was on our side
--let Israel now say--
2 if it had not been the LORD who was on our side,
when our enemies attacked us,
3 then they would have swallowed us up alive,
when their anger was kindled against us;
4 then the flood would have swept us away,
the torrent would have gone over us;
5 then over us would have gone
the raging waters.
6 Blessed be the LORD,
who has not given us
as prey to their teeth.
7 We have escaped like a bird
from the snare of the fowlers;
the snare is broken,
and we have escaped.
8 Our help is in the name of the LORD,
who made heaven and earth.
124 Nisi quia Dominus (ECUSA BCP)
1 If the Lord had not been on our side, *
let Israel now say;
2 If the Lord had not been on our side, *
when enemies rose up against us;
3 Then would they have swallowed us up alive *
in their fierce anger toward us;
4 Then would the waters have overwhelmed us *
and the torrent gone over us;
5 Then would the raging waters *
have gone right over us.
6 Blessed be the Lord! *
he has not given us over to be a prey for their teeth.
7 We have escaped like a bird from the snare of the fowler; *
the snare is broken, and we have escaped.
8 Our help is in the Name of the Lord, *
the maker of heaven and earth.
Psalm 138 (alt. for RCL)
Psalm 138: 1 - 3, 6, 8 (Roman Catholic)
Psal 138:1 (NRSV) I give you thanks, O LORD, with my whole heart;
before the gods I sing your praise;
2 I bow down toward your holy temple
and give thanks to your name for your steadfast love and your faithfulness;
for you have exalted your name and your word
above everything.
3 On the day I called, you answered me,
you increased my strength of soul.
4 All the kings of the earth shall praise you, O LORD,
for they have heard the words of your mouth.
5 They shall sing of the ways of the LORD,
for great is the glory of the LORD.
6 For though the LORD is high, he regards the lowly;
but the haughty he perceives from far away.
7 Though I walk in the midst of trouble,
you preserve me against the wrath of my enemies;
you stretch out your hand,
and your right hand delivers me.
8 The LORD will fulfill his purpose for me;
your steadfast love, O LORD, endures forever.
Do not forsake the work of your hands.
138 Confitebor tibi (ECUSA BCP)
1 I will give thanks to you, O Lord, with my whole heart; *
before the gods I will sing your praise.
2 I will bow down toward your holy temple
and praise your Name, *
because of your love and faithfulness;
3 For you have glorified your Name *
and your word above all things.
4 When I called, you answered me; *
you increased my strength within me.
5 All the kings of the earth will praise you, O Lord, *
when they have heard the words of your mouth.
6 They will sing of the ways of the Lord, *
that great is the glory of the Lord.
7 Though the Lord be high, he cares for the lowly; *
he perceives the haughty from afar.
8 Though I walk in the midst of trouble, you keep me safe; *
you stretch forth your hand against the fury of my enemies;
your right hand shall save me.
9 The Lord will make good his purpose for me; *
O Lord, your love endures for ever;
do not abandon the works of your hands.
NEW TESTAMENT: Romans 12: 1 - 8 (RCL)
Roma 12:1 (NRSV) I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God--what is good and acceptable and perfect.
3 For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another. 6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.
h/t Montreal Anglican
V. 1 can be paraphrased as: I have been telling you about “the mercies of God” in the preceding chapters; therefore be obedient to God's will: present yourselves as a “sacrifice” (as in the sacrifice of animals in the Temple, i.e. completely), but one that lives: this is your worship of God; it involves your very being. We are, Paul says in v. 2, to be “transformed” by adopting a new mind set, in order to recognize God's will for us, by discerning that which is “good, ... acceptable [to him] and perfect” – rather than giving in (conforming) to the way of thinking in the world around us. We are to adopt a new starting point in our thinking.
How? Because, through the authority and grace given to him by God, Paul insists that we should think of ourselves and use the gifts God has given us, as God has “assigned” (v. 3) to us – not as we or the world consider these gifts. All of us are members of the body of Christ, and each has particular gifts. Together we are “one body in Christ” (v. 5), and each is dependent on every other. For the benefit of the community, God has given us different gifts. If my gift is “prophecy” (v. 6, inspired preaching), prophesy to the extent that God has given me the ability; if “ministry” (v. 7, administration of material aid or distribution of alms), “teaching” (a distinct role in the early church), “exhortation” (v. 8, urging others to have faith), giving, or leading, do so properly. If my gift is being “compassionate” (v. 8), be so joyfully. Use the gifts God has given me, and restrict myself to these gifts. In the following verses, Paul illustrates various aspects of the general command of love.
.
Verse 1: “I appeal to you”: Paul speaks as an authorized apostle. See also 1:5; 11:13. [ NJBC]
Verse 1: “therefore”: In view of the arguments presented above, particularly in 3:21-8:39.
Verse 1: “by the mercies of God”: As he has mentioned in Chapters 9-11, especially 11:30-32. [ NJBC]
Verse 1: “bodies”: As often in Paul, he means selves [ NOAB] or whole being [ CAB]. In 1 Corinthians 6:19-20 he asks: “do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body”.
Verse 1: “spiritual worship”: An NRSV footnote offers reasonable as an alternative translation. The term is taken from Greek philosophical usage, where it is used to state that spiritual or reasonable worship is not confined to any given space or sacred time, but involves the whole person at every moment of his or her life. [ CAB] It is guided by logos, reason, ratio (Latin), and befits a human being. [ NJBC]
Verse 2: Christians are to live as belonging to the coming age, not this present world. 1 John 2:15 advises: “Do not love the world or the things in the world. The love of the Father is not in those who love the world”. See also Ephesians 2:2. [ NOAB]
Verse 2: “conformed”: i.e. Christian existence is not to be determined by the structures of earthly existence. Vv. 3-13 elaborate this notion and give examples of it. [ CAB] See also 1 Corinthians 7:29-31. This alludes to the Jewish distinction between this world/era and the world/era to come. It was adopted by the early Church and was given a Christian nuance. To Paul, the new era has already begun. [ NJBC]
Verse 2: “transformed by the renewing of your minds”: This is explained in 12:14-21. See also 2 Corinthians 3:18. The change is internal and not external; it is effected by the indwelling Holy Spirit. [ NJBC]
Verse 3: See also 1 Corinthians 4:19; 5:2; 8:1-2; 12:14-16; 13:4.
Verse 3: “by the grace given to me”: In 1:4-5, Paul speaks of “... Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name”. See also 15:15.
Verse 3: “measure of faith”: The gift of faith to work miracles (1 Corinthians 13:2) or of trusting obedience in Christ, with which to measure oneself, or the faith or gospel that Christians confess.
Verses 4-5: In 1 Corinthians 12:12, Paul says: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ”.
Verse 6: “We have gifts that differ”: See also 1 Corinthians 12:4-11.
Verse 6: “in proportion to faith”: The Greek wording indicates that Christian preaching is accountable to accepted theological standards observed within the prophetic community. [ CAB]
Verse 6: “prophecy”: i.e. intelligible preaching. [ CAB] See also 1 Corinthians 12:10; 13:2; 14:1-6, 24; 1 Thessalonians 5:20.
Verse 7: “ministry”: The Greek word is diakonia; it is usually translated as service or ministry, as here. It can relate to official forms of office (as in 11:13; 2 Corinthians 4:1; 5:18; 6:3) or to specific tasks, e.g contributions for the poor among the Jerusalem church (Romans 15:31; 1 Corinthians 16:15; 2 Corinthians 8:4; 9:1; 12:13). [ CAB] To NJBC, it is the administration of material aid or distribution of the alms of the community: see 1 Corinthians 16:15 and Acts 6:1. To him, there is nothing in the text to show that diakonia here refers to the office of deacon.
Verse 7: “teacher”: In 1 Corinthians 12:28, Paul gives an ordered list of those God has appointed in the Church: “... first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues”. See also Ephesians 4:11.
Verse 8: The gifts listed here have less to do with specific office bearers, and more to do with life and work within the community, perhaps distinctly among lay leaders. [ CAB]
Verse 8: “the exhorter”: A gift possessed by the spiritual father of the community. [ NJBC]
Verse 8: “the giver”: i.e. the person who shares private wealth by way of alms.
Verse 8: “in generosity”: or with a generous simplicity . Paul also mentions the generosity of Christians in 2 Corinthians 8:2; 9:11, 13.
Verse 8: “the leader”: NOAB suggests the administrator, perhaps of charity (see 1 Thessalonians 5:12) or patron, benefactor (see 16:2). NJBC notes that the Greek is ho proistamenos, the one at the head of the community, i.e. an official or administrator.
Verse 8: “the compassionate”: NJBC offers the merciful helper, one who does acts of mercy.
GOSPEL: Matthew 16: 13 - 20 (all)
Matt 16:13 (NRSV) Now when Jesus came into the district of Caesare'a Philip'pi, he asked his disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist, but others Eli'jah, and still others Jeremi'ah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Messiah, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.
Jesus has warned his disciples about religious leaders who can foretell the weather but “cannot interpret the signs of the times” (v. 3); they influence others, leading them astray. The only sign of the new era will be his resurrection (“sign of Jonah”, v. 4). Beyond the reach of Herod Antipas’ spies, he is free to talk. He asks his disciples: who do people say that I am? Herod thinks that he is “John the Baptist” (v. 14); “Elijah” was expected to return at the end of time; “Jeremiah” foretold rejection and suffering. Jesus is seen as a prophet, a spokesman for God. When Jesus asks the disciples the same question (v. 15), Peter has a vital insight, which “my Father” (v. 17), not humans (“flesh and blood”), has revealed to him.
Vv. 18-19 are particularly thorny, for they are overloaded with the issue of papal authority; I seek to avoid this issue. It is clear that:
if Jesus spoke in Aramaic, “Peter” and “rock” are both cephas;
in Greek, the words are petros and petra, so there may be word-play;
Jesus switches from “Simon” (v. 17, the formal name) to “Peter” (v. 18, his nickname);
“Hades” was the place of the dead, so the “church” will survive Jesus’ death;
in the Greek, “you” is singular throughout vv. 18-19; and
“bind” (v. 19) and “loose” are rabbinic terms for forbid and permit in a juridical sense;
in 18:18-19 these powers are conferred on any two of the apostles. The “rock” (v. 18) may be
Peter’s insight of Jesus as Christ (“Messiah”, v. 16);
that God does reveal to church leaders;
Peter; or
the disciples (if Jesus paused after the second clause of v. 18).
Jesus gives Peter “the keys” (v. 19), the ability to unlock the mysteries of the Kingdom; they may also be a symbol of authority over the Church. In v. 20, Jesus “sternly” orders the disciples to keep the insight quiet, lest people grasp it in a political way.
The parallels to vv. 13-23 are Mark 8:27-33 and Luke 9:18-22.
Verse 1: “The Pharisees and Sadducees”: Because these two groups would make strange bedfellows, it is likely that representatives of the religious authorities is intended.
Verse 4: “An evil and adulterous generation”: Old Testament prophets used this expression to describe Israel’s turning away from God. See Jeremiah 3:8; Ezekiel 23:27; Hosea 2:2-10. [ NOAB]
Verse 4: “the sign of Jonah”: Perhaps this is a reference to 12:39-40 which says in part: “For just as Jonah was three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth”. See Luke 11:29-30, 32 (where it is implied that Jesus is greater than Jonah); Jonah 3:4-5. To BlkMt it is the Resurrection.
Verse 5: “the other side”: i.e. the eastern shore of the Sea of Galilee.
Verse 6: “the yeast”: The hypocrisy that starts from the Pharisees and Sadducees and, through their teaching, permeates their followers.
Verse 13: “Caesarea Philippi”: A city built by Philip and named Caesarea Philippi to distinguish it from Caesarea Maritima. [ NJBC]
Verse 13: “he asked his disciples”: On the basis that the tense is the imperfect, BlkMt says that he asked persistently.
Verse 13: “the Son of Man”: Here equivalent to I. [ NOAB] In Daniel 7:13, where the NRSV has “human being”, the Aramaic original is son of man.
Verse 14: “Jeremiah”: He is named here because while he was experiencing rejection and suffering he predicted the rejection and suffering of the Messiah. [ NJBC] This prophet is mentioned by name and quoted three times in Matthew (here, 2:17-18 and 27:9-10) and never in the other gospels.
Verse 16: “Simon Peter answered”: NJBC suggests that he acts as spokesman for the other apostles.
Verse 16: “the Messiah”: Both Christ and Messiah mean anointed. While others were anointed for office early in Old Testament times, later only kings were anointed. [ NJBC]
Verse 16: “the Son of the living God”: This recalls Psalm 2:4-11, a psalm in which God acclaims the king of the people as his “Son: and as sovereign over the earth. [ CAB] This phrase identifies Jesus with the figure in Malachi 3:1-4, expected to come at the end of time. See also Mark 1:2; John 1:49; 11:27. It may also indicate that Peter understands Jesus to be the religious Messiah, not the political one so many people expected. In the popular literature of the time (e.g. Psalms of Solomon 17), Messiah described Israel’s future leader in the time before and during the eschaton; he would fulfill Israel’s hopes based on God’s promises.
Verse 17: “Jonah”: I note that “the sign of Jonah” occurs in v. 4. Was Peter the son of Jonah?
Verse 17: “but my Father in heaven”: Understanding spiritual realities involves God’s disclosure. [ NOAB] See also 11:25; 1 Corinthians 15:50; Galatians 1:16; Ephesians 6:12.
Verse 18: The Greek text involves a play on two words, petros, (“Peter”) and petra (“rock”). Palestinian Aramaic, which Jesus usually spoke, used the same word for both proper name and common noun: “You are Kepha [Cephas; compare 1 Corinthians 15:5; Galatians 2:9], and upon this kepha [rock] I will build ...”. For the view that all the apostles also form the foundation of the church, see Ephesians 2:20 and Revelation 21:14. [ NOAB]
Isaiah 51:1-2 may be in view: “Listen to me, you that pursue righteousness, you that seek the LORD. Look to the rock from which you were hewn, and to the quarry from which you were dug. Look to Abraham your father and to Sarah who bore you; for he was but one when I called him, but I blessed him and made him many.” The notion of placing a foundation on a rock also occurs in 1QH (Qumran Hymns) 14:26 (Vermes 6:26).
Verse 18: “church”: See also Galatians 1:13. It is the people of God, called into fellowship with the Lord through the redemptive work of Jesus Christ.
Verse 18: “Hades”: The place of the dead. To control the “gates” of a city was to conquer it. See also Isaiah 38:10; Job 38:17; Psalm 9:14; Wisdom of Solomon 16:13.
Verse 19: Isaiah 22:22-23 may shed some light on this verse: “I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. I will fasten him like a peg in a secure place, and he will become a throne of honour to his ancestral house.” Job 12:13-14 speaks of shutting: “With God are wisdom and strength; he has counsel and understanding. If he tears down, no one can rebuild; if he shuts someone in, no one can open up.” 1 Enoch 1-16 thinks in these terms.
Verse 19: “‘whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven’”: Using terminology found in the rabbinic traditions (“bind”, “loose”), Peter and the apostles will make decisions about regulations to guide the life of the community, which will be confirmed by God “in heaven”. 18:18 also contains these words. [ CAB]
Verse 19: “the keys of the kingdom”: They are a symbol of Peter’s power as the leader of the church. [ NOAB] While this verse seems to say that Peter has full access to knowledge of the Kingdom, in v. 21-22 he shows a lack of understanding.
Verse 19: “bind ... loose”:
In discussing the question of the identification of the “rock” (v. 18) and the significance of the “keys” and of binding and loosing (v. 19) the author and I came to the realization that we were unable ultimately to extricate ourselves from dialogue on the question of papal authority, for this text has been long used as a proof-text in papal claims. (Petrine mysticism) We realized that our alternative interpretations tended either to support or refute papal claims and we were hard-pressed to establish another line of enquiry external to that dialogue. With that difficulty in mind, I engage in some historical conjecture.
First, Matthew's Gospel appears to be written from a Jewish perspective and/or for a Jewish-Christian audience. It also exhibits a bias toward universalism, ending with the Great Commission. Matthew also shows interest in the community, using here (v. 18) and again (twice) in 18:17 the term ekklesia (church) – the only places in the Gospels where the term occurs. Matthew's Gospel is commonly dated to the 80s or 90s of the first century CE, and certainly not earlier than the 50s.
It is well attested in Paul's letters that there was ongoing conflict between conservative Jewish Christians and liberal Jewish and Gentile Christians on the question of the role of the Law in the new community. This came to the fore in the dispute over Peter's visit to the Gentile Cornelius (Acts 10-11). Consider, for example, the report in Acts 11:2b-3: “the circumcised believers criticized [Peter], saying, ‘Why did you go to uncircumcised men and eat with them?’”. Peter's initial response indicates adoption of the liberal perspective that the Law was no longer binding. Yet, notwithstanding the initial claim that the matter was settled (Acts 11:18: “they were silenced”) the matter was clearly not settled, as we see from the convening of the Council of Jerusalem (Acts 15, c. 45 CE). In the Acts account, Peter continues to speak for his liberal position, although the ultimate decision of the Council still requires abstention from blood, from strangled animals and from food sacrificed to idols. However, in Paul's account of the same incident, he accuses Peter of repudiating his former acceptance of Gentile practises. (See Galatians 2:1-14 – this assumes that Cephas and Peter are the same person, which is not universally accepted). Again from Galatians, we see that there continues to be open conflict on the issue of observance of the Law in the Church.
Now, how does this relate to Matthew? Writing at least a decade – and probably several decades – after the initial conflict, but still in an era of open dispute between Jewish and Gentile Christians, perhaps Matthew is here lending credence to Peter's stance as it was ultimately recorded in Acts. (A majority dating of Acts to 70-85 CE is consistent with the possibility that Matthew even had the text (vv. 18-19) in hand when finalizing his Gospel, though this possibility need not be assumed).
Given Matthew's universalist stance, the use of the terms “bind” and “loose” – possibly rabbinic terms for “oblige” and “permit” – may be a statement of the authority of Peter to modify the (Jewish-)Christian community's stance toward the Law. In other words, perhaps Matthew is here writing in support of Peter's authority to declare eating with Gentiles – and hence other non-observance of the Law – acceptable. Whether this is in support of the statements as published in Acts, or is Matthew's contribution to the controversy when it arose in the 40s (assuming a much earlier date for Matthew), it would seem that this passage may be part of Matthew's contribution to the debate between Jewish and Gentile Christians. Peter, who has correctly determined who Jesus is, now is authorized to interpret the religious regulations for the community. What is bound (obliged) on earth is bound in heaven and what is loosed (permitted) on earth is loosed in heaven. That is, Peter's universalist interpretation will have the seal of God's approval. As Rabbi Leigh Lerner (of Temple Emmanu-El Beth Shalom in Montreal) has written, “That which the correct interpreter permits on earth is truly permitted by God as well.”
If this statement in the Gospel does arise in the context of a specific controversy, it need not necessarily be a pronouncement of authority which continues to bind the church in a specific way for all time. Nevertheless, without presuming to pronounce here on claims of papal authority, the community of the People of God continues to have responsibility – and to need authority – to regulate itself in times of controversy. There continue to be contemporary issues which require correct interpretation as to what is obliged or permitted. [Alan T Perry]
Verse 19: “bind ... loose”: These are technical rabbinic terms meaning forbid and permit some action about which a question has arisen. Later the authority of binding and loosing was also conferred upon all the apostles: see 18:18. [ NOAB]
In Gospel of Thomas 12, the key role is assigned to James, the leader of the Jewish Christians. For Gentile Christians, Paul would have been the preferred candidate for leadership. Peter thus represents a compromise that can hold both tendencies in the early church in an uneasy synthesis. Matthew here shows his ecumenical good sense. Peter was also the spokesman for the apostles during the ministry of Jesus. [ NJBC]
24 Saint Bartholomew the Apostle
25 Louis, King of France, 1270 (also in the Philippines, alternative commemoration for Charles Henry Brent) commonly Saint Louis, was a Capetian King of France who reigned from 1226 until his death
26
27 Thomas Gallaudet, 1902, and Henry Winter Syle, 1890
28 Augustine, Bishop of Hippo, 430. , also known as Saint Augustine or Saint Austin, was an early Christian theologian and philosopher whose writings were very influential in the development of Western Christianity and Western philosophy.Moses the Black, Desert Father and Martyr, c. 400
29 John Bunyan, Writer, 1688
30 Charles Chapman Grafton, Bishop of Fond du Lac, and Ecumenist, 1912
OLD TRESTAMENT: Exodus 1: 8 - 2: 10 (RCL)
Exod 1:8 (NRSV) Now a new king arose over Egypt, who did not know Joseph. 9 He said to his people, "Look, the Israelite people are more numerous and more powerful than we. 10 Come, let us deal shrewdly with them, or they will increase and, in the event of war, join our enemies and fight against us and escape from the land." 11 Therefore they set taskmasters over them to oppress them with forced labor. They built supply cities, Pi'thom and Ram'eses, for Pharaoh. 12 But the more they were oppressed, the more they multiplied and spread, so that the Egyptians came to dread the Israelites. 13 The Egyptians became ruthless in imposing tasks on the Israelites, 14 and made their lives bitter with hard service in mortar and brick and in every kind of field labor. They were ruthless in all the tasks that they imposed on them.
15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiph'rah and the other Pu'ah, 16 "When you act as midwives to the Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if it is a girl, she shall live." 17 But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live. 18 So the king of Egypt summoned the midwives and said to them, "Why have you done this, and allowed the boys to live?" 19 The midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women; for they are vigorous and give birth before the midwife comes to them." 20 So God dealt well with the midwives; and the people multiplied and became very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, "Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live." 2:1 Now a man from the house of Levi went and married a Le'vite woman. 2 The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months. 3 When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river. 4 His sister stood at a distance, to see what would happen to him.
5 The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it. 6 When she opened it, she saw the child. He was crying, and she took pity on him, "This must be one of the Hebrews' children," she said. 7 Then his sister said to Pharaoh's daughter, "Shall I go and get you a nurse from the Hebrew women to nurse the child for you?" 8 Pharaoh's daughter said to her, "Yes." So the girl went and called the child's mother. 9 Pharaoh's daughter said to her, "Take this child and nurse it for me, and I will give you your wages." So the woman took the child and nursed it. 10 When the child grew up, she brought him to Pharaoh's daughter, and she took him as her son. She named him Moses, "because," she said, "I drew him out of the water."
Isaiah 51: 1 - 6 (alt. for RCL)
Isai 51:1 (NRSV) Listen to me, you that pursue righteousness,
you that seek the LORD.
Look to the rock from which you were hewn,
and to the quarry from which you were dug.
2 Look to Abraham your father
and to Sarah who bore you;
for he was but one when I called him,
but I blessed him and made him many.
3 For the LORD will comfort Zion;
he will comfort all her waste places,
and will make her wilderness like Eden,
her desert like the garden of the LORD;
joy and gladness will be found in her,
thanksgiving and the voice of song.
4 Listen to me, my people,
and give heed to me, my nation;
for a teaching will go out from me,
and my justice for a light to the peoples.
5 I will bring near my deliverance swiftly,
my salvation has gone out
and my arms will rule the peoples;
the coastlands wait for me,
and for my arm they hope.
6 Lift up your eyes to the heavens,
and look at the earth beneath;
for the heavens will vanish like smoke,
the earth will wear out like a garment,
and those who live on it will die like gnats;
but my salvation will be forever,
and my deliverance will never be ended.
Isaiah 22: 15, 19 - 23 (Roman Catholic)
Isai 22:15 (NRSV) Thus says the Lord GOD of hosts: Come, go to this steward, to Sheb'na, who is master of the household, and say to him: 19 I will thrust you from your office, and you will be pulled down from your post.
20 On that day I will call my servant Eli'akim son of Hilki'ah, 21 and will clothe him with your robe and bind your sash on him. I will commit your authority to his hand, and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. 22 I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. 23 I will fasten him like a peg in a secure place, and he will become a throne of honor to his ancestral house.
PSALM 124 (RCL)
Psal 124:1 (NRSV) If it had not been the LORD who was on our side
--let Israel now say--
2 if it had not been the LORD who was on our side,
when our enemies attacked us,
3 then they would have swallowed us up alive,
when their anger was kindled against us;
4 then the flood would have swept us away,
the torrent would have gone over us;
5 then over us would have gone
the raging waters.
6 Blessed be the LORD,
who has not given us
as prey to their teeth.
7 We have escaped like a bird
from the snare of the fowlers;
the snare is broken,
and we have escaped.
8 Our help is in the name of the LORD,
who made heaven and earth.
124 Nisi quia Dominus (ECUSA BCP)
1 If the Lord had not been on our side, *
let Israel now say;
2 If the Lord had not been on our side, *
when enemies rose up against us;
3 Then would they have swallowed us up alive *
in their fierce anger toward us;
4 Then would the waters have overwhelmed us *
and the torrent gone over us;
5 Then would the raging waters *
have gone right over us.
6 Blessed be the Lord! *
he has not given us over to be a prey for their teeth.
7 We have escaped like a bird from the snare of the fowler; *
the snare is broken, and we have escaped.
8 Our help is in the Name of the Lord, *
the maker of heaven and earth.
Psalm 138 (alt. for RCL)
Psalm 138: 1 - 3, 6, 8 (Roman Catholic)
Psal 138:1 (NRSV) I give you thanks, O LORD, with my whole heart;
before the gods I sing your praise;
2 I bow down toward your holy temple
and give thanks to your name for your steadfast love and your faithfulness;
for you have exalted your name and your word
above everything.
3 On the day I called, you answered me,
you increased my strength of soul.
4 All the kings of the earth shall praise you, O LORD,
for they have heard the words of your mouth.
5 They shall sing of the ways of the LORD,
for great is the glory of the LORD.
6 For though the LORD is high, he regards the lowly;
but the haughty he perceives from far away.
7 Though I walk in the midst of trouble,
you preserve me against the wrath of my enemies;
you stretch out your hand,
and your right hand delivers me.
8 The LORD will fulfill his purpose for me;
your steadfast love, O LORD, endures forever.
Do not forsake the work of your hands.
138 Confitebor tibi (ECUSA BCP)
1 I will give thanks to you, O Lord, with my whole heart; *
before the gods I will sing your praise.
2 I will bow down toward your holy temple
and praise your Name, *
because of your love and faithfulness;
3 For you have glorified your Name *
and your word above all things.
4 When I called, you answered me; *
you increased my strength within me.
5 All the kings of the earth will praise you, O Lord, *
when they have heard the words of your mouth.
6 They will sing of the ways of the Lord, *
that great is the glory of the Lord.
7 Though the Lord be high, he cares for the lowly; *
he perceives the haughty from afar.
8 Though I walk in the midst of trouble, you keep me safe; *
you stretch forth your hand against the fury of my enemies;
your right hand shall save me.
9 The Lord will make good his purpose for me; *
O Lord, your love endures for ever;
do not abandon the works of your hands.
NEW TESTAMENT: Romans 12: 1 - 8 (RCL)
Roma 12:1 (NRSV) I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God--what is good and acceptable and perfect.
3 For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another. 6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.
h/t Montreal Anglican
V. 1 can be paraphrased as: I have been telling you about “the mercies of God” in the preceding chapters; therefore be obedient to God's will: present yourselves as a “sacrifice” (as in the sacrifice of animals in the Temple, i.e. completely), but one that lives: this is your worship of God; it involves your very being. We are, Paul says in v. 2, to be “transformed” by adopting a new mind set, in order to recognize God's will for us, by discerning that which is “good, ... acceptable [to him] and perfect” – rather than giving in (conforming) to the way of thinking in the world around us. We are to adopt a new starting point in our thinking.
How? Because, through the authority and grace given to him by God, Paul insists that we should think of ourselves and use the gifts God has given us, as God has “assigned” (v. 3) to us – not as we or the world consider these gifts. All of us are members of the body of Christ, and each has particular gifts. Together we are “one body in Christ” (v. 5), and each is dependent on every other. For the benefit of the community, God has given us different gifts. If my gift is “prophecy” (v. 6, inspired preaching), prophesy to the extent that God has given me the ability; if “ministry” (v. 7, administration of material aid or distribution of alms), “teaching” (a distinct role in the early church), “exhortation” (v. 8, urging others to have faith), giving, or leading, do so properly. If my gift is being “compassionate” (v. 8), be so joyfully. Use the gifts God has given me, and restrict myself to these gifts. In the following verses, Paul illustrates various aspects of the general command of love.
.
Verse 1: “I appeal to you”: Paul speaks as an authorized apostle. See also 1:5; 11:13. [ NJBC]
Verse 1: “therefore”: In view of the arguments presented above, particularly in 3:21-8:39.
Verse 1: “by the mercies of God”: As he has mentioned in Chapters 9-11, especially 11:30-32. [ NJBC]
Verse 1: “bodies”: As often in Paul, he means selves [ NOAB] or whole being [ CAB]. In 1 Corinthians 6:19-20 he asks: “do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body”.
Verse 1: “spiritual worship”: An NRSV footnote offers reasonable as an alternative translation. The term is taken from Greek philosophical usage, where it is used to state that spiritual or reasonable worship is not confined to any given space or sacred time, but involves the whole person at every moment of his or her life. [ CAB] It is guided by logos, reason, ratio (Latin), and befits a human being. [ NJBC]
Verse 2: Christians are to live as belonging to the coming age, not this present world. 1 John 2:15 advises: “Do not love the world or the things in the world. The love of the Father is not in those who love the world”. See also Ephesians 2:2. [ NOAB]
Verse 2: “conformed”: i.e. Christian existence is not to be determined by the structures of earthly existence. Vv. 3-13 elaborate this notion and give examples of it. [ CAB] See also 1 Corinthians 7:29-31. This alludes to the Jewish distinction between this world/era and the world/era to come. It was adopted by the early Church and was given a Christian nuance. To Paul, the new era has already begun. [ NJBC]
Verse 2: “transformed by the renewing of your minds”: This is explained in 12:14-21. See also 2 Corinthians 3:18. The change is internal and not external; it is effected by the indwelling Holy Spirit. [ NJBC]
Verse 3: See also 1 Corinthians 4:19; 5:2; 8:1-2; 12:14-16; 13:4.
Verse 3: “by the grace given to me”: In 1:4-5, Paul speaks of “... Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name”. See also 15:15.
Verse 3: “measure of faith”: The gift of faith to work miracles (1 Corinthians 13:2) or of trusting obedience in Christ, with which to measure oneself, or the faith or gospel that Christians confess.
Verses 4-5: In 1 Corinthians 12:12, Paul says: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ”.
Verse 6: “We have gifts that differ”: See also 1 Corinthians 12:4-11.
Verse 6: “in proportion to faith”: The Greek wording indicates that Christian preaching is accountable to accepted theological standards observed within the prophetic community. [ CAB]
Verse 6: “prophecy”: i.e. intelligible preaching. [ CAB] See also 1 Corinthians 12:10; 13:2; 14:1-6, 24; 1 Thessalonians 5:20.
Verse 7: “ministry”: The Greek word is diakonia; it is usually translated as service or ministry, as here. It can relate to official forms of office (as in 11:13; 2 Corinthians 4:1; 5:18; 6:3) or to specific tasks, e.g contributions for the poor among the Jerusalem church (Romans 15:31; 1 Corinthians 16:15; 2 Corinthians 8:4; 9:1; 12:13). [ CAB] To NJBC, it is the administration of material aid or distribution of the alms of the community: see 1 Corinthians 16:15 and Acts 6:1. To him, there is nothing in the text to show that diakonia here refers to the office of deacon.
Verse 7: “teacher”: In 1 Corinthians 12:28, Paul gives an ordered list of those God has appointed in the Church: “... first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues”. See also Ephesians 4:11.
Verse 8: The gifts listed here have less to do with specific office bearers, and more to do with life and work within the community, perhaps distinctly among lay leaders. [ CAB]
Verse 8: “the exhorter”: A gift possessed by the spiritual father of the community. [ NJBC]
Verse 8: “the giver”: i.e. the person who shares private wealth by way of alms.
Verse 8: “in generosity”: or with a generous simplicity . Paul also mentions the generosity of Christians in 2 Corinthians 8:2; 9:11, 13.
Verse 8: “the leader”: NOAB suggests the administrator, perhaps of charity (see 1 Thessalonians 5:12) or patron, benefactor (see 16:2). NJBC notes that the Greek is ho proistamenos, the one at the head of the community, i.e. an official or administrator.
Verse 8: “the compassionate”: NJBC offers the merciful helper, one who does acts of mercy.
GOSPEL: Matthew 16: 13 - 20 (all)
Matt 16:13 (NRSV) Now when Jesus came into the district of Caesare'a Philip'pi, he asked his disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist, but others Eli'jah, and still others Jeremi'ah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Messiah, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.
Jesus has warned his disciples about religious leaders who can foretell the weather but “cannot interpret the signs of the times” (v. 3); they influence others, leading them astray. The only sign of the new era will be his resurrection (“sign of Jonah”, v. 4). Beyond the reach of Herod Antipas’ spies, he is free to talk. He asks his disciples: who do people say that I am? Herod thinks that he is “John the Baptist” (v. 14); “Elijah” was expected to return at the end of time; “Jeremiah” foretold rejection and suffering. Jesus is seen as a prophet, a spokesman for God. When Jesus asks the disciples the same question (v. 15), Peter has a vital insight, which “my Father” (v. 17), not humans (“flesh and blood”), has revealed to him.
Vv. 18-19 are particularly thorny, for they are overloaded with the issue of papal authority; I seek to avoid this issue. It is clear that:
if Jesus spoke in Aramaic, “Peter” and “rock” are both cephas;
in Greek, the words are petros and petra, so there may be word-play;
Jesus switches from “Simon” (v. 17, the formal name) to “Peter” (v. 18, his nickname);
“Hades” was the place of the dead, so the “church” will survive Jesus’ death;
in the Greek, “you” is singular throughout vv. 18-19; and
“bind” (v. 19) and “loose” are rabbinic terms for forbid and permit in a juridical sense;
in 18:18-19 these powers are conferred on any two of the apostles. The “rock” (v. 18) may be
Peter’s insight of Jesus as Christ (“Messiah”, v. 16);
that God does reveal to church leaders;
Peter; or
the disciples (if Jesus paused after the second clause of v. 18).
Jesus gives Peter “the keys” (v. 19), the ability to unlock the mysteries of the Kingdom; they may also be a symbol of authority over the Church. In v. 20, Jesus “sternly” orders the disciples to keep the insight quiet, lest people grasp it in a political way.
The parallels to vv. 13-23 are Mark 8:27-33 and Luke 9:18-22.
Verse 1: “The Pharisees and Sadducees”: Because these two groups would make strange bedfellows, it is likely that representatives of the religious authorities is intended.
Verse 4: “An evil and adulterous generation”: Old Testament prophets used this expression to describe Israel’s turning away from God. See Jeremiah 3:8; Ezekiel 23:27; Hosea 2:2-10. [ NOAB]
Verse 4: “the sign of Jonah”: Perhaps this is a reference to 12:39-40 which says in part: “For just as Jonah was three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth”. See Luke 11:29-30, 32 (where it is implied that Jesus is greater than Jonah); Jonah 3:4-5. To BlkMt it is the Resurrection.
Verse 5: “the other side”: i.e. the eastern shore of the Sea of Galilee.
Verse 6: “the yeast”: The hypocrisy that starts from the Pharisees and Sadducees and, through their teaching, permeates their followers.
Verse 13: “Caesarea Philippi”: A city built by Philip and named Caesarea Philippi to distinguish it from Caesarea Maritima. [ NJBC]
Verse 13: “he asked his disciples”: On the basis that the tense is the imperfect, BlkMt says that he asked persistently.
Verse 13: “the Son of Man”: Here equivalent to I. [ NOAB] In Daniel 7:13, where the NRSV has “human being”, the Aramaic original is son of man.
Verse 14: “Jeremiah”: He is named here because while he was experiencing rejection and suffering he predicted the rejection and suffering of the Messiah. [ NJBC] This prophet is mentioned by name and quoted three times in Matthew (here, 2:17-18 and 27:9-10) and never in the other gospels.
Verse 16: “Simon Peter answered”: NJBC suggests that he acts as spokesman for the other apostles.
Verse 16: “the Messiah”: Both Christ and Messiah mean anointed. While others were anointed for office early in Old Testament times, later only kings were anointed. [ NJBC]
Verse 16: “the Son of the living God”: This recalls Psalm 2:4-11, a psalm in which God acclaims the king of the people as his “Son: and as sovereign over the earth. [ CAB] This phrase identifies Jesus with the figure in Malachi 3:1-4, expected to come at the end of time. See also Mark 1:2; John 1:49; 11:27. It may also indicate that Peter understands Jesus to be the religious Messiah, not the political one so many people expected. In the popular literature of the time (e.g. Psalms of Solomon 17), Messiah described Israel’s future leader in the time before and during the eschaton; he would fulfill Israel’s hopes based on God’s promises.
Verse 17: “Jonah”: I note that “the sign of Jonah” occurs in v. 4. Was Peter the son of Jonah?
Verse 17: “but my Father in heaven”: Understanding spiritual realities involves God’s disclosure. [ NOAB] See also 11:25; 1 Corinthians 15:50; Galatians 1:16; Ephesians 6:12.
Verse 18: The Greek text involves a play on two words, petros, (“Peter”) and petra (“rock”). Palestinian Aramaic, which Jesus usually spoke, used the same word for both proper name and common noun: “You are Kepha [Cephas; compare 1 Corinthians 15:5; Galatians 2:9], and upon this kepha [rock] I will build ...”. For the view that all the apostles also form the foundation of the church, see Ephesians 2:20 and Revelation 21:14. [ NOAB]
Isaiah 51:1-2 may be in view: “Listen to me, you that pursue righteousness, you that seek the LORD. Look to the rock from which you were hewn, and to the quarry from which you were dug. Look to Abraham your father and to Sarah who bore you; for he was but one when I called him, but I blessed him and made him many.” The notion of placing a foundation on a rock also occurs in 1QH (Qumran Hymns) 14:26 (Vermes 6:26).
Verse 18: “church”: See also Galatians 1:13. It is the people of God, called into fellowship with the Lord through the redemptive work of Jesus Christ.
Verse 18: “Hades”: The place of the dead. To control the “gates” of a city was to conquer it. See also Isaiah 38:10; Job 38:17; Psalm 9:14; Wisdom of Solomon 16:13.
Verse 19: Isaiah 22:22-23 may shed some light on this verse: “I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. I will fasten him like a peg in a secure place, and he will become a throne of honour to his ancestral house.” Job 12:13-14 speaks of shutting: “With God are wisdom and strength; he has counsel and understanding. If he tears down, no one can rebuild; if he shuts someone in, no one can open up.” 1 Enoch 1-16 thinks in these terms.
Verse 19: “‘whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven’”: Using terminology found in the rabbinic traditions (“bind”, “loose”), Peter and the apostles will make decisions about regulations to guide the life of the community, which will be confirmed by God “in heaven”. 18:18 also contains these words. [ CAB]
Verse 19: “the keys of the kingdom”: They are a symbol of Peter’s power as the leader of the church. [ NOAB] While this verse seems to say that Peter has full access to knowledge of the Kingdom, in v. 21-22 he shows a lack of understanding.
Verse 19: “bind ... loose”:
In discussing the question of the identification of the “rock” (v. 18) and the significance of the “keys” and of binding and loosing (v. 19) the author and I came to the realization that we were unable ultimately to extricate ourselves from dialogue on the question of papal authority, for this text has been long used as a proof-text in papal claims. (Petrine mysticism) We realized that our alternative interpretations tended either to support or refute papal claims and we were hard-pressed to establish another line of enquiry external to that dialogue. With that difficulty in mind, I engage in some historical conjecture.
First, Matthew's Gospel appears to be written from a Jewish perspective and/or for a Jewish-Christian audience. It also exhibits a bias toward universalism, ending with the Great Commission. Matthew also shows interest in the community, using here (v. 18) and again (twice) in 18:17 the term ekklesia (church) – the only places in the Gospels where the term occurs. Matthew's Gospel is commonly dated to the 80s or 90s of the first century CE, and certainly not earlier than the 50s.
It is well attested in Paul's letters that there was ongoing conflict between conservative Jewish Christians and liberal Jewish and Gentile Christians on the question of the role of the Law in the new community. This came to the fore in the dispute over Peter's visit to the Gentile Cornelius (Acts 10-11). Consider, for example, the report in Acts 11:2b-3: “the circumcised believers criticized [Peter], saying, ‘Why did you go to uncircumcised men and eat with them?’”. Peter's initial response indicates adoption of the liberal perspective that the Law was no longer binding. Yet, notwithstanding the initial claim that the matter was settled (Acts 11:18: “they were silenced”) the matter was clearly not settled, as we see from the convening of the Council of Jerusalem (Acts 15, c. 45 CE). In the Acts account, Peter continues to speak for his liberal position, although the ultimate decision of the Council still requires abstention from blood, from strangled animals and from food sacrificed to idols. However, in Paul's account of the same incident, he accuses Peter of repudiating his former acceptance of Gentile practises. (See Galatians 2:1-14 – this assumes that Cephas and Peter are the same person, which is not universally accepted). Again from Galatians, we see that there continues to be open conflict on the issue of observance of the Law in the Church.
Now, how does this relate to Matthew? Writing at least a decade – and probably several decades – after the initial conflict, but still in an era of open dispute between Jewish and Gentile Christians, perhaps Matthew is here lending credence to Peter's stance as it was ultimately recorded in Acts. (A majority dating of Acts to 70-85 CE is consistent with the possibility that Matthew even had the text (vv. 18-19) in hand when finalizing his Gospel, though this possibility need not be assumed).
Given Matthew's universalist stance, the use of the terms “bind” and “loose” – possibly rabbinic terms for “oblige” and “permit” – may be a statement of the authority of Peter to modify the (Jewish-)Christian community's stance toward the Law. In other words, perhaps Matthew is here writing in support of Peter's authority to declare eating with Gentiles – and hence other non-observance of the Law – acceptable. Whether this is in support of the statements as published in Acts, or is Matthew's contribution to the controversy when it arose in the 40s (assuming a much earlier date for Matthew), it would seem that this passage may be part of Matthew's contribution to the debate between Jewish and Gentile Christians. Peter, who has correctly determined who Jesus is, now is authorized to interpret the religious regulations for the community. What is bound (obliged) on earth is bound in heaven and what is loosed (permitted) on earth is loosed in heaven. That is, Peter's universalist interpretation will have the seal of God's approval. As Rabbi Leigh Lerner (of Temple Emmanu-El Beth Shalom in Montreal) has written, “That which the correct interpreter permits on earth is truly permitted by God as well.”
If this statement in the Gospel does arise in the context of a specific controversy, it need not necessarily be a pronouncement of authority which continues to bind the church in a specific way for all time. Nevertheless, without presuming to pronounce here on claims of papal authority, the community of the People of God continues to have responsibility – and to need authority – to regulate itself in times of controversy. There continue to be contemporary issues which require correct interpretation as to what is obliged or permitted. [Alan T Perry]
Verse 19: “bind ... loose”: These are technical rabbinic terms meaning forbid and permit some action about which a question has arisen. Later the authority of binding and loosing was also conferred upon all the apostles: see 18:18. [ NOAB]
In Gospel of Thomas 12, the key role is assigned to James, the leader of the Jewish Christians. For Gentile Christians, Paul would have been the preferred candidate for leadership. Peter thus represents a compromise that can hold both tendencies in the early church in an uneasy synthesis. Matthew here shows his ecumenical good sense. Peter was also the spokesman for the apostles during the ministry of Jesus. [ NJBC]
Saturday, August 16, 2014
18 William Porcher DuBose, Priest, 1918 was an American priest and theologian in the Episcopal Church in the United States.
19
20 Bernard, Abbot of Clairvaux, 1153 was a French abbot and the primary builder of the reforming Cistercian order.
21
22
23 Martin de Porres, 1639, was a lay brother of the Dominican Order who was beatified in 1837 by Pope Gregory XVI and canonized in 1962 by Pope John XXIII. He is the patron saint of mixed-race people and all those seeking interracial harmony....Rosa de Lima, 1617, and Toribio de Mogrovejo, 1606, Witnesses to the Faith in South America
24 Saint Bartholomew the Apostle
25 Louis, King of France, 1270 (also in the Philippines, alternative commemoration for Charles Henry Brent, commonly Saint Louis, was a Capetian King of France who reigned from 1226 until his death.
OLD TESTAMENT: Genesis 45: 1 - 15 (RCL)
Gene 45:1 (NRSV) Then Joseph could no longer control himself before all those who stood by him, and he cried out, "Send everyone away from me." So no one stayed with him when Joseph made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it. 3 Joseph said to his brothers, "I am Joseph. Is my father still alive?" But his brothers could not answer him, so dismayed were they at his presence.
4 Then Joseph said to his brothers, "Come closer to me." And they came closer. He said, "I am your brother, Joseph, whom you sold into Egypt. 5 And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. 6 For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. 7 God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, "Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. 10 You shall settle in the land of Go'shen, and you shall be near me, you and your children and your children's children, as well as your flocks, your herds, and all that you have. 11 I will provide for you there--since there are five more years of famine to come--so that you and your household, and all that you have, will not come to poverty.' 12 And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you. 13 You must tell my father how greatly I am honored in Egypt, and all that you have seen. Hurry and bring my father down here." 14 Then he fell upon his brother Benjamin's neck and wept, while Benjamin wept upon his neck. 15 And he kissed all his brothers and wept upon them; and after that his brothers talked with him.
Isaiah 56: 1, 6 - 7 (Roman Catholic)
Isaiah 56: 1, 6 - 8 (alt. for RCL)
Isai 56:1 (NRSV) Thus says the LORD:
Maintain justice, and do what is right,
for soon my salvation will come,
and my deliverance be revealed.
6 And the foreigners who join themselves to the LORD,
to minister to him, to love the name of the LORD,
and to be his servants,
all who keep the sabbath, and do not profane it,
and hold fast my covenant--
7 these I will bring to my holy mountain,
and make them joyful in my house of prayer;
their burnt offerings and their sacrifices
will be accepted on my altar;
for my house shall be called a house of prayer
for all peoples.
8 Thus says the Lord GOD,
who gathers the outcasts of Israel,
I will gather others to them
besides those already gathered.
PSALM 133 (RCL)
Psal 133:1 (NRSV) How very good and pleasant it is
when kindred live together in unity!
2 It is like the precious oil on the head,
running down upon the beard,
on the beard of Aaron,
running down over the collar of his robes.
3 It is like the dew of Hermon,
which falls on the mountains of Zion.
For there the LORD ordained his blessing,
life forevermore.
133 Ecce, quam bonum! (ECUSA BCP)
1 Oh, how good and pleasant it is, *
when brethren live together in unity!
2 It is like fine oil upon the head *
that runs down upon the beard,
3 Upon the beard of Aaron, *
and runs down upon the collar of his robe.
4 It is like the dew of Hermon *
that falls upon the hills of Zion.
5 For there the Lord has ordained the blessing: *
life for evermore.
Psalm 67 (alt. for RCL)
Psalm 67: 1 - 2, 4, 5, 7 (Roman Catholic)
Psal 67:1 (NRSV) May God be gracious to us and bless us
and make his face to shine upon us, [Se'lah]
2 that your way may be known upon earth,
your saving power among all nations.
3 Let the peoples praise you, O God;
let all the peoples praise you.
4 Let the nations be glad and sing for joy,
for you judge the peoples with equity
and guide the nations upon earth. [Se'lah]
5 Let the peoples praise you, O God;
let all the peoples praise you.
6 The earth has yielded its increase;
God, our God, has blessed us.
7 May God continue to bless us;
let all the ends of the earth revere him.
Note : Verse numbering in Roman Catholic Bibles is one higher than the above.
67 Deus misereatur (ECUSA BCP)
1 May God be merciful to us and bless us, *
show us the light of his countenance and come to us.
2 Let your ways be known upon earth, *
your saving health among all nations.
3 Let the peoples praise you, O God; *
let all the peoples praise you.
4 Let the nations be glad and sing for joy, *
for you judge the peoples with equity
and guide all the nations upon earth.
5 Let the peoples praise you, O God; *
let all the peoples praise you.
6 The earth has brought forth her increase; *
may God, our own God, give us his blessing.
7 May God give us his blessing, *
and may all the ends of the earth stand in awe of him.
NEW TESTAMENT: Romans 11: 1 - 2a, 29 - 32 (RCL)
Romans 11: 13 - 15, 29 - 32 (Roman Catholic)
Roma 11:1 (NRSV) I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew.
13 I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry 14 in order to make my own people jealous, and thus save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead!
29 for the gifts and the calling of God are irrevocable. 30 Just as you were once disobedient to God but have now received mercy because of their disobedience, 31 so they have now been disobedient in order that, by the mercy shown to you, they too may now {Other ancient authorities lack [now]} receive mercy. 32 For God has imprisoned all in disobedience so that he may be merciful to all.
h/t Monreal Anglican
Paul has argued that Israel will not be saved at the Last Day. Most Jews have rejected the approach to oneness with God attainable through God’s love. The fault for their alienation from God, he has written, lies with them. But he has hinted, based on Isaiah, that “a remnant of them will be saved” ( 9:27).
“Has God rejected his people?” (v. 1) No, says Paul: you can be a member of God's first chosen people, an “Israelite” and Christian: he is an example. So God has not totally cast off the people he chose long ago, even if they are at times disobedient to God's will. When God makes a promise, he keeps it: Israel is still chosen (v. 29). (Vv. 2b-24 speak of the waywardness of Israel. As in Elijah’s time, there is now a faithful remnant, i.e. Jewish Christians. It was, he says, the failure of the mission to the Jews that led to the mission to the Gentiles. Gentile Christians will provide an example for Jews, leading them to seek oneness with him in faith.)
Now vv. 30-32: Gentile Christians (“you”) were once unfaithful (“disobedient”) to God but because they (Israel) were unfaithful, Gentiles have been brought to Christ. Their unfaithfulness has a purpose: that they may be brought back to God. “Disobedience” provides God with the opportunity to give his love (“mercy”) to both Jews and Gentiles.
Verses 1-36: Israel’s failure is partial and temporary. [ NJBC]
Verse 1: “Israelite”: Paul uses their title of honour, bestowed on them by Yahweh (see Genesis 32:28, Jacob at Jabbok), not Jews, their common political title. [ NJBC]
Verses 2-5: After his long journey to reach Mount Horeb, the mount of God, Elijah sheltered in a cave where he complained bitterly to God about Israel’s infidelities. Yahweh announced the coming chastisement of his people but also the deliverance of a significant number in Israel who had not yet deserted Yahwism for Baal-worship. Just as Elijah was not alone in his fidelity, so Paul is not alone among Jews in believing in Christ. [ NJBC]
Verse 3: Paul uses 1 Kings 19:10 in abbreviated and inverted form. The example of Elijah is drawn from Israel’s history to reveal God’s plan in the present situation too. [ NJBC] The quotation is a free one, and is per neither the Septuagint translation nor the Masoretic Text.
Verse 5: “a remnant, chosen by grace”: Literally a remnant according to the selection of grace, i.e. without regard of their fidelity to the Law. [ NJBC]
Verse 6: “no longer on the basis of works”: NJBC offers not on the basis of deeds. See also 3:24; 4:4; 9:16. Existence of the remnant is evidence of God’s benevolence rather than of human merit.
Verses 7-12: The resistance of many Jews is providential: God has “hardened” (v. 7) their hearts for a loving purpose, i.e that Gentiles might have the opportunity to hear and receive the gospel. [ NOAB]
Verse 7: “Israel failed to obtain what it was seeking”: Most Jews, apart from the remnant, did not achieve the oneness with God they were seeking. See 9:30-31. [ NJBC]
Verse 8: In this and the following verses, Paul uses a literary form known as testimonia. It strings together Old Testament verses to illustrate a common theme. Paul did not invent it, for it is found in pre-Christian Judaism and in the Qumran literature: see 4Q (Qumran) Testimonia. Here the link between the verses is “eyes that would not see”. God has sealed the situation that exists, but the situation is neither entire nor final. [ NJBC] The quotation in this verse is Deuteronomy 29:3, freely quoted, with an addition from Isaiah 29:10 (part of a passage in which Isaiah speaks of the spiritual blindness and perversity of Israel). Deuteronomy 29:3 says that while Israel has witnessed all the plagues God has inflicted on the Egyptians on their behalf, they have not appreciated their full significance. [ NJBC]
Verse 9: “David”: His name is in the superscription of the psalm quoted here. He was thought to be the author of the book of Psalms. The quotation in vv. 9-10 is Psalm 69:22-23. [ NOAB]
Verse 11: “so as to fall”: and not to be able to regain their footing. [ NJBC]
Verse 11: “salvation has come to the Gentiles”: The apostles turned from Israel to the Gentiles: see Acts 13:45-48; 18:6. [ NJBC] The idea that other nations will share with Israel in God’s salvation is found in the Old Testament: see Isaiah 2:2-4; 25:6-10; 60:3-7; Jeremiah 16:19; Micah 4:1-4; Zechariah 14:16; Psalm 22:27-29. [ CAB]
Verse 11: “so as to make Israel jealous”: In 10:19, Paul has quoted Moses’ words (spoken on God’s behalf) in Deuteronomy 32:21: “They made me jealous with what is no god, provoked me with their idols. So I will make them jealous with what is no people, provoke them with a foolish nation”. When Israel sees that the Gentiles’ right relationship with God exists through God’s grace (love) alone, they will desire such a relationship, based on God’s love, for themselves. Put another way: In the long run, stumbling will arouse in Israel jealousy of Gentiles, who are attaining the goal Israel had long pursued. [ NJBC]
Verse 12: “their full inclusion”: The Greek word is pleroma , which NJBC translates as “their full number” (although other translations/interpretations are possible). NJBC says that the word most likely means here that which is brought to fullness, full number, completement as in v. 25, but the word can be understood as their fulfilling (the divine command) . If the “remnant” has resulted in such incredible benefits, how much greater will be the benefits for the world of their full acceptance of Jesus as Messiah.
Verse 13: “you Gentiles”: 1:5 indicates that Paul is writing to Gentiles but some scholars see the first audience as predominantly Jewish Christians. [ NJBC] Paul, as a Jew, takes pride in his ministry, for it will bring greater glory to Israel. [ CAB]
Verse 15: “reconciliation of the world”: Paul writes in 2 Corinthians 5:19: “... in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us”, where “them” are “those who boast in outward appearance and not in the heart” (2 Corinthians 5:12).
Verse 15: “life from the dead”: There are three possible meanings:
The general resurrection at the end of time, or
An event of great happiness, or
For Jews, accepting the gospel will be a passage from the status of death to life.
Here Paul uses a word different from the one he uses elsewhere for resurrection (1 Corinthians 15:12-13, 21, 42; Romans 6:5), so the first meaning is unlikely. The most likely is third meaning, which fits the context here.
Verse 16a: This appears to be a reference to Numbers 15:18-21 which says that God expects “a donation from the first of your batch of dough”. Giving this to God will make the whole harvest holy. [ NOAB]
Verse 16b-24: Paul seems to allude to Jeremiah 11:16-17. The “root” may be either:
Christ, whose holiness guarantees the blessing of all Israel, or
The converted remnant (this fits the context), or
The patriarchs – because in v. 17 “root” is used again to designate ancient Israel.
If the root is Christ, so is the first part of the dough. NJBC prefers the interpretation in which the first part of the dough is the remnant that has already accepted Christ and the root is the patriarchs – because on this interpretation, this verse links the preceding and following verses.
Verse 17: “the branches ... broken off”: i.e. unbelieving Jews. [ NOAB]
Verse 17: “a wild olive shoot”: This image depends on Jeremiah 11:16 and Hosea 14:6, but also on ancient horticultural practice in which a young wild olive branch was granted onto an old, worn-out olive tree that has given good fruit. [ NJBC]
Verse 18: “the root that supports you”: Israel of old still occupies the privileged position of carrier of salvation to the world. [ NJBC]
Verses 20-22: Having been made a part of the tree only because of faith (not merit or works), Gentile believers have no reason for pride, else God who grafted them into the tree may later cut them off. [ NOAB]
Verse 20: “That is true”: Israel’s defection has facilitated the conversion of Gentiles, but Israel was not broken off in order that Gentiles might be grafted on to the stock; rather, its disbelief has resulted in its being lopped off, but that has no intrinsic connection with the election of the Gentiles actually grafted on in its place.
Verse 20: “They”: i.e. unbelieving Jews.
Verse 20: “you stand only through faith”: i.e. not through God’s promise to Abraham.
Verse 22: “continue in his kindness”: i.e. continue in living in God’s grace (love).
Verse 23: “for God has the power to graft them in again”: He has not yet consigned them to the garbage (rubbish).
Verse 24: The restoration of Israel will be easier for God than the calling of the Gentiles. [ NOAB]
Verse 25: “not claim to be wiser than you are”: i.e. not claim your view of human history as the only valid one. [ NJBC]
Verse 25: “mystery”: A truth once hidden, now revealed by God.
Verse 25: “the full number of the Gentiles”: Perhaps those Gentiles whom God calls.
Verse 26: “all Israel will be saved”: This is an echo of Isaiah 60:21-22, but how will Israel be saved? Either:
Theologically: It will be saved by God – in a merciful act independent of the acceptance of Jesus as the Messiah, or a mass conversion prior to the parousia. They will be rescued from their hardening by “the Deliverer”, who would be Yahweh himself. In this case, the “covenant” (v. 27) is not the new one of Jeremiah 31:33, in which God will forget sins and all will fully know God, or
Christologically: Here “will be saved” has a nuance of conversion, “the Deliverer” is applied to Christ at the parousia (as in 1 Thessalonians 1:10), and the “covenant” is the new one of Jeremiah 31:33: meaning that all Israel will be pardoned and accept Christ in faith as the Messiah.
The second interpretation is more likely, for Paul is unlikely to envisage two kinds of salvation: one for Gentiles and another for Jews. This would go against his thesis of justification by grace through faith. [ NJBC]
NOAB suggests that “all Israel” is either the elect (of both Gentiles and Jews) or the elect of Israel or Israel as a whole, but not every Israelite.
Verse 26: “Out of Zion ...”: Again testimonia, this time favourable to Israel! The quotation combines Isaiah 59:20-21 and 27:9. See also Psalms 14:7; 53:6; 110:2.
Verse 28: “enemies of God”: Israelites are “enemies” because their temporary and partial failure to accept Jesus as Messiah. [ NJBC] They are oriented away from Christ: see 5:10.
Verse 32: Both Jews and Gentiles as groups have been unfaithful to God, who makes use of such infidelity to show to all of them his bounty and mercy, to reveal what kind of God he really is. [ NJBC] See also 3:21-26. The same thought is found in Galatians 3:22. [ CAB]
Verses 33-36: A doxology concluding Chapters 9-11. [ CAB] God’s faithfulness to his covenant promises, in spite of human unfaithfulness, is reason for grateful wonder and unceasing praise.
Verse 34: The quotation is Isaiah 40:13 in the Septuagint translation. Paul quotes freely. In the original context, this verse refers to the Yahweh’s deliverance of Israelites from exile and extols his greatness. [ NJBC] See also 1 Corinthians 2:16.
Verse 35: In Job 35:7, Elihu asks Job: “If you are righteous, what do you give to him; or what does he receive from your hand?”. See also Job 41:3, 11 ( Yahweh asks Job some penetrating questions). [ NOAB]
Verse 36: God is creator (“from him”), sustainer (“through him”) and goal of the universe (“to him are all things”). In 1 Corinthians 8:6, Paul writes: “... for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist”. See also 1 Corinthians 11:12; Colossians 1:16; Hebrews 2:10. [ NOAB]
GOSPEL: Matthew 15: (10 - 20) 21 - 28 (RCL)
Matthew 15: 21 - 28 (Roman Catholic)
Matt 15:10 (NRSV) Then he called the crowd to him and said to them, "Listen and understand: 11 it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles." 12 Then the disciples approached and said to him, "Do you know that the Phar'isees took offense when they heard what you said?" 13 He answered, "Every plant that my heavenly Father has not planted will be uprooted. 14 Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit." 15 But Peter said to him, "Explain this parable to us." 16 Then he said, "Are you also still without understanding? 17 Do you not see that whatever goes into the mouth enters the stomach, and goes out into the sewer? 18 But what comes out of the mouth proceeds from the heart, and this is what defiles. 19 For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander. 20 These are what defile a person, but to eat with unwashed hands does not defile."
21 Jesus left that place and went away to the district of Tyre and Si'don. 22 Just then a Ca'naanite woman from that region came out and started shouting, "Have mercy on me, Lord, Son of David; my daughter is tormented by a demon." 23 But he did not answer her at all. And his disciples came and urged him, saying, "Send her away, for she keeps shouting after us." 24 He answered, "I was sent only to the lost sheep of the house of Israel." 25 But she came and knelt before him, saying, "Lord, help me." 26 He answered, "It is not fair to take the children's food and throw it to the dogs." 27 She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table." 28 Then Jesus answered her, "Woman, great is your faith! Let it be done for you as you wish." And her daughter was healed instantly.
Pharisees have come to Jesus asking why his disciples break the oral law, which they believe to be God-given and to have equal status with Mosaic Law: why do they not wash before eating? (v. 2) He has pointed out to them that at times they give priority to the oral law over the biblical Law. The Pharisees teach rules of human, rather than divine, origin.
Now (v. 10) he tells the crowd a “parable” (v. 15), a saying with a hidden meaning. He sees moral behaviour (“out of the mouth”, v. 11) as important, not food laws (“into the mouth”). When the disciples point out that he has offended the Pharisees (v. 12) by his reply to their question, he is blunt: do not follow them; being “blind” (v. 14), they and their followers will be judged adversely (“pit”). When Peter asks for an explanation, Jesus addresses all the disciples (“you”, v. 16, is plural). What is eaten, Jesus says, even though ritually clean, ends up unclean (“sewer”, v. 17), so food laws are unimportant (in spite of being in the Law). The “mouth” (v. 18) was seen as the channel by which the “heart”, the very being, expressed itself. Immoral behaviour (“evil intentions ...”, v. 19) does alienate one from God (“defile”, v. 20) but breaking laws of human origin does not.
Now a “Canaanite” (v. 22) woman, from Phoenicia (“Tyre ...”, v. 21) and probably a Gentile, calls for help. She recognizes him as the Messiah (“Lord, Son of David”, v. 22). Even though the disciples advise sending her away and Jesus says that his mission is to “Israel” (v. 24), she manages to kneel before him (v. 25). He tests her (v. 26): the “children” are Jews, their “food” the gospel, and “the dogs” the Gentiles. Her answer, that he can still help her, demonstrates her faith in him.
The parallel is Mark 7:1-30. [ NOAB]
Verse 2: “the tradition of the elders”: Also known as the Aural Torah. It formed an insulating layer around Mosaic law, lessening the chances of breaking the Law itself. The tradition was later written down in the Mishna.
Verse 2: “wash their hands”: This particular tradition, found in Mishna Yadayim, was based on a rigorous interpretation of Leviticus 15:11. It could be applied to handling anything. Leviticus 15:11 says: “All those whom the one with the discharge touches without his having rinsed his hands in water shall wash their clothes, and bathe in water, and be unclean until the evening.”. There a “discharge” would usually be from a sore.
Verse 3: “the commandment of God”: i.e. the Law of Moses.
Verse 4: See Exodus 20:12; 21:17; Deuteronomy 5:16; Leviticus 20:9. [ NOAB]
Verse 5: Korban vows made by a son promised that he would give, upon death, all his possessions to the Temple – and to no one else at any time – while retaining use of them during his lifetime. Making such a vow made the possessions sacred, so he could not give any of them to his parents. So he did not need to support his “father or mother”. This tradition, found in the Aural Torah , was controversial in Jesus’ day. It is recorded in Mishnah Nedarim.
Verse 6: You Pharisees use the Aural Torah to nullify one of the Ten Commandments.
Verses 7-9: Jesus quotes Isaiah 29:13, in the Septuagint translation, thus criticizing the Pharisees. [ NOAB]
Verses 10-20: The teaching here depends on a principle in the Law that certain physical conditions can and do render one unfit to share in the worship of the community. [ NOAB]
Verse 11: “defiles”: i.e. renders one unfit to share in the worship of the community. See also Acts 10:13-15 (Peter and the voice in Cornelius’ house). In 1 Timothy 4:3, the author writes of those who “forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth”. [ NOAB]
Verse 13: The quotation is Isaiah 60:21.
Verse 14: In Matthew 23:16-17, Jesus says: “‘Woe to you, blind guides, who say, ‘Whoever swears by the sanctuary is bound by nothing, but whoever swears by the gold of the sanctuary is bound by the oath.’ You blind fools! For which is greater, the gold or the sanctuary that has made the gold sacred’”. See also Matthew 23:24 and Luke 6:34.
Verse 17: For the types of clean food, see Leviticus 11 and 17:10-16.
Verses 19-20: Violations of the rights and interests of another person hinder worship. In 5:23-24, Jesus advises: “So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift”. [ NOAB]
Verses 21-28: I offer below part of the Comment I wrote in 1996, which interprets only these verses. In later years, I condensed to cover all of vv. 10-28.
Jesus leaves the western shore of the Sea of Galilee and travels west (or northwest) to southern Phoenicia (now southern Lebanon). The woman, a Gentile, a “Canaanite”, “comes out” of Phoenicia – or travels to the Phoenicia/Galilee border. (In the Old Testament, Canaanites were a sinful race that embodied all that was wicked and godless. In other words, they were scum.)
The dialogue in verses 22 to 28 has a distinctly Middle Eastern flavour. To us, the disciples' request (in v. 23) and Jesus' response (in v. 24) seem very harsh, but to Middle Eastern ears they sound less harsh. In those cultures, barb is traded for barb, and insult for insult. It is a kind of wit unknown to Westerners. As one commentator puts it: “It is good peasant humour, not theological debate.” Here insult is turned into commitment.
Verse 22: “started shouting”: BlkMt points out that the tense in the Greek is the imperfect, so she calls out repeatedly.
Verse 24: This is probably a parable or a proverbial statement.
19
20 Bernard, Abbot of Clairvaux, 1153 was a French abbot and the primary builder of the reforming Cistercian order.
21
22
23 Martin de Porres, 1639, was a lay brother of the Dominican Order who was beatified in 1837 by Pope Gregory XVI and canonized in 1962 by Pope John XXIII. He is the patron saint of mixed-race people and all those seeking interracial harmony....Rosa de Lima, 1617, and Toribio de Mogrovejo, 1606, Witnesses to the Faith in South America
24 Saint Bartholomew the Apostle
25 Louis, King of France, 1270 (also in the Philippines, alternative commemoration for Charles Henry Brent, commonly Saint Louis, was a Capetian King of France who reigned from 1226 until his death.
OLD TESTAMENT: Genesis 45: 1 - 15 (RCL)
Gene 45:1 (NRSV) Then Joseph could no longer control himself before all those who stood by him, and he cried out, "Send everyone away from me." So no one stayed with him when Joseph made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it. 3 Joseph said to his brothers, "I am Joseph. Is my father still alive?" But his brothers could not answer him, so dismayed were they at his presence.
4 Then Joseph said to his brothers, "Come closer to me." And they came closer. He said, "I am your brother, Joseph, whom you sold into Egypt. 5 And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. 6 For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. 7 God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, "Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. 10 You shall settle in the land of Go'shen, and you shall be near me, you and your children and your children's children, as well as your flocks, your herds, and all that you have. 11 I will provide for you there--since there are five more years of famine to come--so that you and your household, and all that you have, will not come to poverty.' 12 And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you. 13 You must tell my father how greatly I am honored in Egypt, and all that you have seen. Hurry and bring my father down here." 14 Then he fell upon his brother Benjamin's neck and wept, while Benjamin wept upon his neck. 15 And he kissed all his brothers and wept upon them; and after that his brothers talked with him.
Isaiah 56: 1, 6 - 7 (Roman Catholic)
Isaiah 56: 1, 6 - 8 (alt. for RCL)
Isai 56:1 (NRSV) Thus says the LORD:
Maintain justice, and do what is right,
for soon my salvation will come,
and my deliverance be revealed.
6 And the foreigners who join themselves to the LORD,
to minister to him, to love the name of the LORD,
and to be his servants,
all who keep the sabbath, and do not profane it,
and hold fast my covenant--
7 these I will bring to my holy mountain,
and make them joyful in my house of prayer;
their burnt offerings and their sacrifices
will be accepted on my altar;
for my house shall be called a house of prayer
for all peoples.
8 Thus says the Lord GOD,
who gathers the outcasts of Israel,
I will gather others to them
besides those already gathered.
PSALM 133 (RCL)
Psal 133:1 (NRSV) How very good and pleasant it is
when kindred live together in unity!
2 It is like the precious oil on the head,
running down upon the beard,
on the beard of Aaron,
running down over the collar of his robes.
3 It is like the dew of Hermon,
which falls on the mountains of Zion.
For there the LORD ordained his blessing,
life forevermore.
133 Ecce, quam bonum! (ECUSA BCP)
1 Oh, how good and pleasant it is, *
when brethren live together in unity!
2 It is like fine oil upon the head *
that runs down upon the beard,
3 Upon the beard of Aaron, *
and runs down upon the collar of his robe.
4 It is like the dew of Hermon *
that falls upon the hills of Zion.
5 For there the Lord has ordained the blessing: *
life for evermore.
Psalm 67 (alt. for RCL)
Psalm 67: 1 - 2, 4, 5, 7 (Roman Catholic)
Psal 67:1 (NRSV) May God be gracious to us and bless us
and make his face to shine upon us, [Se'lah]
2 that your way may be known upon earth,
your saving power among all nations.
3 Let the peoples praise you, O God;
let all the peoples praise you.
4 Let the nations be glad and sing for joy,
for you judge the peoples with equity
and guide the nations upon earth. [Se'lah]
5 Let the peoples praise you, O God;
let all the peoples praise you.
6 The earth has yielded its increase;
God, our God, has blessed us.
7 May God continue to bless us;
let all the ends of the earth revere him.
Note : Verse numbering in Roman Catholic Bibles is one higher than the above.
67 Deus misereatur (ECUSA BCP)
1 May God be merciful to us and bless us, *
show us the light of his countenance and come to us.
2 Let your ways be known upon earth, *
your saving health among all nations.
3 Let the peoples praise you, O God; *
let all the peoples praise you.
4 Let the nations be glad and sing for joy, *
for you judge the peoples with equity
and guide all the nations upon earth.
5 Let the peoples praise you, O God; *
let all the peoples praise you.
6 The earth has brought forth her increase; *
may God, our own God, give us his blessing.
7 May God give us his blessing, *
and may all the ends of the earth stand in awe of him.
NEW TESTAMENT: Romans 11: 1 - 2a, 29 - 32 (RCL)
Romans 11: 13 - 15, 29 - 32 (Roman Catholic)
Roma 11:1 (NRSV) I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew.
13 I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry 14 in order to make my own people jealous, and thus save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead!
29 for the gifts and the calling of God are irrevocable. 30 Just as you were once disobedient to God but have now received mercy because of their disobedience, 31 so they have now been disobedient in order that, by the mercy shown to you, they too may now {Other ancient authorities lack [now]} receive mercy. 32 For God has imprisoned all in disobedience so that he may be merciful to all.
h/t Monreal Anglican
Paul has argued that Israel will not be saved at the Last Day. Most Jews have rejected the approach to oneness with God attainable through God’s love. The fault for their alienation from God, he has written, lies with them. But he has hinted, based on Isaiah, that “a remnant of them will be saved” ( 9:27).
“Has God rejected his people?” (v. 1) No, says Paul: you can be a member of God's first chosen people, an “Israelite” and Christian: he is an example. So God has not totally cast off the people he chose long ago, even if they are at times disobedient to God's will. When God makes a promise, he keeps it: Israel is still chosen (v. 29). (Vv. 2b-24 speak of the waywardness of Israel. As in Elijah’s time, there is now a faithful remnant, i.e. Jewish Christians. It was, he says, the failure of the mission to the Jews that led to the mission to the Gentiles. Gentile Christians will provide an example for Jews, leading them to seek oneness with him in faith.)
Now vv. 30-32: Gentile Christians (“you”) were once unfaithful (“disobedient”) to God but because they (Israel) were unfaithful, Gentiles have been brought to Christ. Their unfaithfulness has a purpose: that they may be brought back to God. “Disobedience” provides God with the opportunity to give his love (“mercy”) to both Jews and Gentiles.
Verses 1-36: Israel’s failure is partial and temporary. [ NJBC]
Verse 1: “Israelite”: Paul uses their title of honour, bestowed on them by Yahweh (see Genesis 32:28, Jacob at Jabbok), not Jews, their common political title. [ NJBC]
Verses 2-5: After his long journey to reach Mount Horeb, the mount of God, Elijah sheltered in a cave where he complained bitterly to God about Israel’s infidelities. Yahweh announced the coming chastisement of his people but also the deliverance of a significant number in Israel who had not yet deserted Yahwism for Baal-worship. Just as Elijah was not alone in his fidelity, so Paul is not alone among Jews in believing in Christ. [ NJBC]
Verse 3: Paul uses 1 Kings 19:10 in abbreviated and inverted form. The example of Elijah is drawn from Israel’s history to reveal God’s plan in the present situation too. [ NJBC] The quotation is a free one, and is per neither the Septuagint translation nor the Masoretic Text.
Verse 5: “a remnant, chosen by grace”: Literally a remnant according to the selection of grace, i.e. without regard of their fidelity to the Law. [ NJBC]
Verse 6: “no longer on the basis of works”: NJBC offers not on the basis of deeds. See also 3:24; 4:4; 9:16. Existence of the remnant is evidence of God’s benevolence rather than of human merit.
Verses 7-12: The resistance of many Jews is providential: God has “hardened” (v. 7) their hearts for a loving purpose, i.e that Gentiles might have the opportunity to hear and receive the gospel. [ NOAB]
Verse 7: “Israel failed to obtain what it was seeking”: Most Jews, apart from the remnant, did not achieve the oneness with God they were seeking. See 9:30-31. [ NJBC]
Verse 8: In this and the following verses, Paul uses a literary form known as testimonia. It strings together Old Testament verses to illustrate a common theme. Paul did not invent it, for it is found in pre-Christian Judaism and in the Qumran literature: see 4Q (Qumran) Testimonia. Here the link between the verses is “eyes that would not see”. God has sealed the situation that exists, but the situation is neither entire nor final. [ NJBC] The quotation in this verse is Deuteronomy 29:3, freely quoted, with an addition from Isaiah 29:10 (part of a passage in which Isaiah speaks of the spiritual blindness and perversity of Israel). Deuteronomy 29:3 says that while Israel has witnessed all the plagues God has inflicted on the Egyptians on their behalf, they have not appreciated their full significance. [ NJBC]
Verse 9: “David”: His name is in the superscription of the psalm quoted here. He was thought to be the author of the book of Psalms. The quotation in vv. 9-10 is Psalm 69:22-23. [ NOAB]
Verse 11: “so as to fall”: and not to be able to regain their footing. [ NJBC]
Verse 11: “salvation has come to the Gentiles”: The apostles turned from Israel to the Gentiles: see Acts 13:45-48; 18:6. [ NJBC] The idea that other nations will share with Israel in God’s salvation is found in the Old Testament: see Isaiah 2:2-4; 25:6-10; 60:3-7; Jeremiah 16:19; Micah 4:1-4; Zechariah 14:16; Psalm 22:27-29. [ CAB]
Verse 11: “so as to make Israel jealous”: In 10:19, Paul has quoted Moses’ words (spoken on God’s behalf) in Deuteronomy 32:21: “They made me jealous with what is no god, provoked me with their idols. So I will make them jealous with what is no people, provoke them with a foolish nation”. When Israel sees that the Gentiles’ right relationship with God exists through God’s grace (love) alone, they will desire such a relationship, based on God’s love, for themselves. Put another way: In the long run, stumbling will arouse in Israel jealousy of Gentiles, who are attaining the goal Israel had long pursued. [ NJBC]
Verse 12: “their full inclusion”: The Greek word is pleroma , which NJBC translates as “their full number” (although other translations/interpretations are possible). NJBC says that the word most likely means here that which is brought to fullness, full number, completement as in v. 25, but the word can be understood as their fulfilling (the divine command) . If the “remnant” has resulted in such incredible benefits, how much greater will be the benefits for the world of their full acceptance of Jesus as Messiah.
Verse 13: “you Gentiles”: 1:5 indicates that Paul is writing to Gentiles but some scholars see the first audience as predominantly Jewish Christians. [ NJBC] Paul, as a Jew, takes pride in his ministry, for it will bring greater glory to Israel. [ CAB]
Verse 15: “reconciliation of the world”: Paul writes in 2 Corinthians 5:19: “... in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us”, where “them” are “those who boast in outward appearance and not in the heart” (2 Corinthians 5:12).
Verse 15: “life from the dead”: There are three possible meanings:
The general resurrection at the end of time, or
An event of great happiness, or
For Jews, accepting the gospel will be a passage from the status of death to life.
Here Paul uses a word different from the one he uses elsewhere for resurrection (1 Corinthians 15:12-13, 21, 42; Romans 6:5), so the first meaning is unlikely. The most likely is third meaning, which fits the context here.
Verse 16a: This appears to be a reference to Numbers 15:18-21 which says that God expects “a donation from the first of your batch of dough”. Giving this to God will make the whole harvest holy. [ NOAB]
Verse 16b-24: Paul seems to allude to Jeremiah 11:16-17. The “root” may be either:
Christ, whose holiness guarantees the blessing of all Israel, or
The converted remnant (this fits the context), or
The patriarchs – because in v. 17 “root” is used again to designate ancient Israel.
If the root is Christ, so is the first part of the dough. NJBC prefers the interpretation in which the first part of the dough is the remnant that has already accepted Christ and the root is the patriarchs – because on this interpretation, this verse links the preceding and following verses.
Verse 17: “the branches ... broken off”: i.e. unbelieving Jews. [ NOAB]
Verse 17: “a wild olive shoot”: This image depends on Jeremiah 11:16 and Hosea 14:6, but also on ancient horticultural practice in which a young wild olive branch was granted onto an old, worn-out olive tree that has given good fruit. [ NJBC]
Verse 18: “the root that supports you”: Israel of old still occupies the privileged position of carrier of salvation to the world. [ NJBC]
Verses 20-22: Having been made a part of the tree only because of faith (not merit or works), Gentile believers have no reason for pride, else God who grafted them into the tree may later cut them off. [ NOAB]
Verse 20: “That is true”: Israel’s defection has facilitated the conversion of Gentiles, but Israel was not broken off in order that Gentiles might be grafted on to the stock; rather, its disbelief has resulted in its being lopped off, but that has no intrinsic connection with the election of the Gentiles actually grafted on in its place.
Verse 20: “They”: i.e. unbelieving Jews.
Verse 20: “you stand only through faith”: i.e. not through God’s promise to Abraham.
Verse 22: “continue in his kindness”: i.e. continue in living in God’s grace (love).
Verse 23: “for God has the power to graft them in again”: He has not yet consigned them to the garbage (rubbish).
Verse 24: The restoration of Israel will be easier for God than the calling of the Gentiles. [ NOAB]
Verse 25: “not claim to be wiser than you are”: i.e. not claim your view of human history as the only valid one. [ NJBC]
Verse 25: “mystery”: A truth once hidden, now revealed by God.
Verse 25: “the full number of the Gentiles”: Perhaps those Gentiles whom God calls.
Verse 26: “all Israel will be saved”: This is an echo of Isaiah 60:21-22, but how will Israel be saved? Either:
Theologically: It will be saved by God – in a merciful act independent of the acceptance of Jesus as the Messiah, or a mass conversion prior to the parousia. They will be rescued from their hardening by “the Deliverer”, who would be Yahweh himself. In this case, the “covenant” (v. 27) is not the new one of Jeremiah 31:33, in which God will forget sins and all will fully know God, or
Christologically: Here “will be saved” has a nuance of conversion, “the Deliverer” is applied to Christ at the parousia (as in 1 Thessalonians 1:10), and the “covenant” is the new one of Jeremiah 31:33: meaning that all Israel will be pardoned and accept Christ in faith as the Messiah.
The second interpretation is more likely, for Paul is unlikely to envisage two kinds of salvation: one for Gentiles and another for Jews. This would go against his thesis of justification by grace through faith. [ NJBC]
NOAB suggests that “all Israel” is either the elect (of both Gentiles and Jews) or the elect of Israel or Israel as a whole, but not every Israelite.
Verse 26: “Out of Zion ...”: Again testimonia, this time favourable to Israel! The quotation combines Isaiah 59:20-21 and 27:9. See also Psalms 14:7; 53:6; 110:2.
Verse 28: “enemies of God”: Israelites are “enemies” because their temporary and partial failure to accept Jesus as Messiah. [ NJBC] They are oriented away from Christ: see 5:10.
Verse 32: Both Jews and Gentiles as groups have been unfaithful to God, who makes use of such infidelity to show to all of them his bounty and mercy, to reveal what kind of God he really is. [ NJBC] See also 3:21-26. The same thought is found in Galatians 3:22. [ CAB]
Verses 33-36: A doxology concluding Chapters 9-11. [ CAB] God’s faithfulness to his covenant promises, in spite of human unfaithfulness, is reason for grateful wonder and unceasing praise.
Verse 34: The quotation is Isaiah 40:13 in the Septuagint translation. Paul quotes freely. In the original context, this verse refers to the Yahweh’s deliverance of Israelites from exile and extols his greatness. [ NJBC] See also 1 Corinthians 2:16.
Verse 35: In Job 35:7, Elihu asks Job: “If you are righteous, what do you give to him; or what does he receive from your hand?”. See also Job 41:3, 11 ( Yahweh asks Job some penetrating questions). [ NOAB]
Verse 36: God is creator (“from him”), sustainer (“through him”) and goal of the universe (“to him are all things”). In 1 Corinthians 8:6, Paul writes: “... for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist”. See also 1 Corinthians 11:12; Colossians 1:16; Hebrews 2:10. [ NOAB]
GOSPEL: Matthew 15: (10 - 20) 21 - 28 (RCL)
Matthew 15: 21 - 28 (Roman Catholic)
Matt 15:10 (NRSV) Then he called the crowd to him and said to them, "Listen and understand: 11 it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles." 12 Then the disciples approached and said to him, "Do you know that the Phar'isees took offense when they heard what you said?" 13 He answered, "Every plant that my heavenly Father has not planted will be uprooted. 14 Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit." 15 But Peter said to him, "Explain this parable to us." 16 Then he said, "Are you also still without understanding? 17 Do you not see that whatever goes into the mouth enters the stomach, and goes out into the sewer? 18 But what comes out of the mouth proceeds from the heart, and this is what defiles. 19 For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander. 20 These are what defile a person, but to eat with unwashed hands does not defile."
21 Jesus left that place and went away to the district of Tyre and Si'don. 22 Just then a Ca'naanite woman from that region came out and started shouting, "Have mercy on me, Lord, Son of David; my daughter is tormented by a demon." 23 But he did not answer her at all. And his disciples came and urged him, saying, "Send her away, for she keeps shouting after us." 24 He answered, "I was sent only to the lost sheep of the house of Israel." 25 But she came and knelt before him, saying, "Lord, help me." 26 He answered, "It is not fair to take the children's food and throw it to the dogs." 27 She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table." 28 Then Jesus answered her, "Woman, great is your faith! Let it be done for you as you wish." And her daughter was healed instantly.
Pharisees have come to Jesus asking why his disciples break the oral law, which they believe to be God-given and to have equal status with Mosaic Law: why do they not wash before eating? (v. 2) He has pointed out to them that at times they give priority to the oral law over the biblical Law. The Pharisees teach rules of human, rather than divine, origin.
Now (v. 10) he tells the crowd a “parable” (v. 15), a saying with a hidden meaning. He sees moral behaviour (“out of the mouth”, v. 11) as important, not food laws (“into the mouth”). When the disciples point out that he has offended the Pharisees (v. 12) by his reply to their question, he is blunt: do not follow them; being “blind” (v. 14), they and their followers will be judged adversely (“pit”). When Peter asks for an explanation, Jesus addresses all the disciples (“you”, v. 16, is plural). What is eaten, Jesus says, even though ritually clean, ends up unclean (“sewer”, v. 17), so food laws are unimportant (in spite of being in the Law). The “mouth” (v. 18) was seen as the channel by which the “heart”, the very being, expressed itself. Immoral behaviour (“evil intentions ...”, v. 19) does alienate one from God (“defile”, v. 20) but breaking laws of human origin does not.
Now a “Canaanite” (v. 22) woman, from Phoenicia (“Tyre ...”, v. 21) and probably a Gentile, calls for help. She recognizes him as the Messiah (“Lord, Son of David”, v. 22). Even though the disciples advise sending her away and Jesus says that his mission is to “Israel” (v. 24), she manages to kneel before him (v. 25). He tests her (v. 26): the “children” are Jews, their “food” the gospel, and “the dogs” the Gentiles. Her answer, that he can still help her, demonstrates her faith in him.
The parallel is Mark 7:1-30. [ NOAB]
Verse 2: “the tradition of the elders”: Also known as the Aural Torah. It formed an insulating layer around Mosaic law, lessening the chances of breaking the Law itself. The tradition was later written down in the Mishna.
Verse 2: “wash their hands”: This particular tradition, found in Mishna Yadayim, was based on a rigorous interpretation of Leviticus 15:11. It could be applied to handling anything. Leviticus 15:11 says: “All those whom the one with the discharge touches without his having rinsed his hands in water shall wash their clothes, and bathe in water, and be unclean until the evening.”. There a “discharge” would usually be from a sore.
Verse 3: “the commandment of God”: i.e. the Law of Moses.
Verse 4: See Exodus 20:12; 21:17; Deuteronomy 5:16; Leviticus 20:9. [ NOAB]
Verse 5: Korban vows made by a son promised that he would give, upon death, all his possessions to the Temple – and to no one else at any time – while retaining use of them during his lifetime. Making such a vow made the possessions sacred, so he could not give any of them to his parents. So he did not need to support his “father or mother”. This tradition, found in the Aural Torah , was controversial in Jesus’ day. It is recorded in Mishnah Nedarim.
Verse 6: You Pharisees use the Aural Torah to nullify one of the Ten Commandments.
Verses 7-9: Jesus quotes Isaiah 29:13, in the Septuagint translation, thus criticizing the Pharisees. [ NOAB]
Verses 10-20: The teaching here depends on a principle in the Law that certain physical conditions can and do render one unfit to share in the worship of the community. [ NOAB]
Verse 11: “defiles”: i.e. renders one unfit to share in the worship of the community. See also Acts 10:13-15 (Peter and the voice in Cornelius’ house). In 1 Timothy 4:3, the author writes of those who “forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth”. [ NOAB]
Verse 13: The quotation is Isaiah 60:21.
Verse 14: In Matthew 23:16-17, Jesus says: “‘Woe to you, blind guides, who say, ‘Whoever swears by the sanctuary is bound by nothing, but whoever swears by the gold of the sanctuary is bound by the oath.’ You blind fools! For which is greater, the gold or the sanctuary that has made the gold sacred’”. See also Matthew 23:24 and Luke 6:34.
Verse 17: For the types of clean food, see Leviticus 11 and 17:10-16.
Verses 19-20: Violations of the rights and interests of another person hinder worship. In 5:23-24, Jesus advises: “So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift”. [ NOAB]
Verses 21-28: I offer below part of the Comment I wrote in 1996, which interprets only these verses. In later years, I condensed to cover all of vv. 10-28.
Jesus leaves the western shore of the Sea of Galilee and travels west (or northwest) to southern Phoenicia (now southern Lebanon). The woman, a Gentile, a “Canaanite”, “comes out” of Phoenicia – or travels to the Phoenicia/Galilee border. (In the Old Testament, Canaanites were a sinful race that embodied all that was wicked and godless. In other words, they were scum.)
The dialogue in verses 22 to 28 has a distinctly Middle Eastern flavour. To us, the disciples' request (in v. 23) and Jesus' response (in v. 24) seem very harsh, but to Middle Eastern ears they sound less harsh. In those cultures, barb is traded for barb, and insult for insult. It is a kind of wit unknown to Westerners. As one commentator puts it: “It is good peasant humour, not theological debate.” Here insult is turned into commitment.
Verse 22: “started shouting”: BlkMt points out that the tense in the Greek is the imperfect, so she calls out repeatedly.
Verse 24: This is probably a parable or a proverbial statement.
Saturday, August 9, 2014
10 Lawrence, Deacon, and Martyr at Rome, 258 was one of the seven deacons of ancient Rome under Pope Sixtus II that were martyred during the persecution of Emperor Valerian in 258.
11 Clare, Abbess at Assisi, 1253 is an Italian saint and one of the first followers of Saint Francis of Assisi. She founded the Order of Poor Ladies, a monastic religious order for women in the Franciscan tradition, and wrote their Rule of Life—the first monastic rule known to have been written by a woman. Following her death, the order she founded was renamed in her honor as the Order of Saint Clare, commonly referred to today as the Poor Clares.
12 Florence Nightingale, Nurse, Social Reformer, 1910
13 Jeremy Taylor, Bishop of Down, Connor, and Dromore, 1667 was a cleric in the Church of England who achieved fame as an author during the Protectorate of Oliver Cromwell.
14 Jonathan Myrick Daniels, Seminarian and Witness for Civil Rights, 1965
15 Saint Mary the Virgin, Mother of Our Lord Jesus Christ
OLD TESTAMENT: Genesis 37: 1 - 4, 12 - 28 (RCL)
Gene 37:1 (NRSV) Jacob settled in the land where his father had lived as an alien, the land of Ca'naan. 2 This is the story of the family of Jacob.
Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bil'hah and Zil'pah, his father's wives; and Joseph brought a bad report of them to their father. 3 Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves. 4 But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.
12 Now his brothers went to pasture their father's flock near She'chem. 13 And Israel said to Joseph, "Are not your brothers pasturing the flock at She'chem? Come, I will send you to them." He answered, "Here I am." 14 So he said to him, "Go now, see if it is well with your brothers and with the flock; and bring word back to me." So he sent him from the valley of He'bron.
He came to She'chem, 15 and a man found him wandering in the fields; the man asked him, "What are you seeking?" 16 "I am seeking my brothers," he said; "tell me, please, where they are pasturing the flock." 17 The man said, "They have gone away, for I heard them say, "Let us go to Do'than.'" So Joseph went after his brothers, and found them at Do'than. 18 They saw him from a distance, and before he came near to them, they conspired to kill him. 19 They said to one another, "Here comes this dreamer. 20 Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams." 21 But when Reuben heard it, he delivered him out of their hands, saying, "Let us not take his life." 22 Reuben said to them, "Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him"--that he might rescue him out of their hand and restore him to his father. 23 So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves that he wore; 24 and they took him and threw him into a pit. The pit was empty; there was no water in it.
25 Then they sat down to eat; and looking up they saw a caravan of Ish'maelites coming from Gil'ead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. 26 Then Judah said to his brothers, "What profit is it if we kill our brother and conceal his blood? 27 Come, let us sell him to the Ish'maelites, and not lay our hands on him, for he is our brother, our own flesh." And his brothers agreed. 28 When some Mid'ianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ish'maelites for twenty pieces of silver. And they took Joseph to Egypt.
1 Kings 19: 9a, 11 - 13a (Roman Catholic)
1 Kings 19: 9 - 18 (alt. for RCL)
1Kin 19:9 (NRSV) At that place he [Elijah] came to a cave, and spent the night there.
Then the word of the LORD came to him, saying, "What are you doing here, Eli'jah?" 10 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away."
11 He said, "Go out and stand on the mountain before the LORD, for the LORD is about to pass by." Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence. 13 When Eli'jah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, "What are you doing here, Eli'jah?" 14 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away." 15 Then the LORD said to him, "Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Haz'ael as king over Ar'am. 16 Also you shall anoint Je'hu son of Nim'shi as king over Israel; and you shall anoint Eli'sha son of Sha'phat of A'bel-meho'lah as prophet in your place. 17 Whoever escapes from the sword of Haz'ael, Je'hu shall kill; and whoever escapes from the sword of Je'hu, Eli'sha shall kill. 18 Yet I will leave seven thousand in Israel, all the knees that have not bowed to Ba'al, and every mouth that has not kissed him."
PSALM 105: 1 - 6, 16 - 22, 45b (RCL)
Psal 105:1 (NRSV) O give thanks to the LORD, call on his name,
make known his deeds among the peoples.
2 Sing to him, sing praises to him;
tell of all his wonderful works.
3 Glory in his holy name;
let the hearts of those who seek the LORD rejoice.
4 Seek the LORD and his strength;
seek his presence continually.
5 Remember the wonderful works he has done,
his miracles, and the judgments he uttered,
6 O offspring of his servant Abraham,
children of Jacob, his chosen ones.
16 When he summoned famine against the land,
and broke every staff of bread,
17 he had sent a man ahead of them,
Joseph, who was sold as a slave.
18 His feet were hurt with fetters,
his neck was put in a collar of iron;
19 until what he had said came to pass,
the word of the LORD kept testing him.
20 The king sent and released him;
the ruler of the peoples set him free.
21 He made him lord of his house,
and ruler of all his possessions,
22 to instruct his officials at his pleasure,
and to teach his elders wisdom.
45 Praise the LORD!
105
Part I Confitemini Domino (ECUSA BCP)
1 Give thanks to the Lord and call upon his Name; *
make known his deeds among the peoples.
2 Sing to him, sing praises to him, *
and speak of all his marvelous works.
3 Glory in his holy Name; *
let the hearts of those who seek the Lord rejoice.
4 Search for the LORD and his strength; *
continually seek his face.
5 Remember the marvels he has done, *
his wonders and the judgments of his mouth,
6 O offspring of Abraham his servant, *
O children of Jacob his chosen.
16 Then he called for a famine in the land *
and destroyed the supply of bread.
17 He sent a man before them, *
Joseph, who was sold as a slave.
18 They bruised his feet in fetters; *
his neck they put in an iron collar.
19 Until his prediction came to pass, *
the word of the Lord tested him.
20 The king sent and released him; *
the ruler of the peoples set him free.
21 He set him as a master over his household, *
as a ruler over all his possessions,
22 To instruct his princes according to his will *
and to teach his elders wisdom.
45 Hallelujah!
Psalm 85: 8 - 13 (Roman Catholic, alt. for RCL)
Psal 85:8 (NRSV) Let me hear what God the LORD will speak,
for he will speak peace to his people,
to his faithful, to those who turn to him in their hearts.
9 Surely his salvation is at hand for those who fear him,
that his glory may dwell in our land.
10 Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
11 Faithfulness will spring up from the ground,
and righteousness will look down from the sky.
12 The LORD will give what is good,
and our land will yield its increase.
13 Righteousness will go before him,
and will make a path for his steps.
Note: Verse numbering in Roman Catholic Bibles is one higher than the above; the Roman Catholic lectionary omits the second part of v. 8, above.
85 Benedixisti, Domine (ECUSA BCP)
8 I will listen to what the Lord God is saying, *
for he is speaking peace to his faithful people
and to those who turn their hearts to him.
9 Truly, his salvation is very near to those who fear him, *
that his glory may dwell in our land.
10 Mercy and truth have met together; *
righteousness and peace have kissed each other.
11 Truth shall spring up from the earth, *
and righteousness shall look down from heaven.
12 The Lord will indeed grant prosperity, *
and our land will yield its increase.
13 Righteousness shall go before him, *
and peace shall be a pathway for his feet.
NEW TESTAMENT: Romans 10: 5 - 15 (RCL)
Roma 10:5 (NRSV) Moses writes concerning the righteousness that comes from the law, that "the person who does these things will live by them." 6 But the righteousness that comes from faith says, "Do not say in your heart, "Who will ascend into heaven?'" (that is, to bring Christ down) 7 "or "Who will descend into the abyss?'" (that is, to bring Christ up from the dead). 8 But what does it say?
"The word is near you,
on your lips and in your heart"
(that is, the word of faith that we proclaim); 9 because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. 11 The scripture says, "No one who believes in him will be put to shame." 12 For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. 13 For, "Everyone who calls on the name of the Lord shall be saved."
14 But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? 15 And how are they to proclaim him unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!"
h/t Montreal Anglican
Paul has written that Gentiles, without aiming to be one with God, have achieved oneness, while Israelites, who tried to be godly, failed to be so. Why? Because their approach was based on the Law and “works” ( 9:32) rather than faith. By mangling two verses from Isaiah, he has argued that God intended that they fail ( 9:33). He has prayed that they (whom he knows first-hand for their “zeal for God”, v. 2) be included in God’s salvation. They do not recognize the way humans are related to God: as now revealed in Christ; rather, they have taken their own path: through the Law. They have failed to realize that the Law pointed forward to Christ (“end”, v. 4), in whom oneness with God is open to all.
Leviticus (thought to be written by “Moses”, v. 5) says that the Law-based path to life requires doing it, practising it perfectly: which Paul has already shown is impossible. But in Deuteronomy 30, Moses argues for a faith-based approach (“on your lips and in your heart”, v. 8) without excess of deeds (“ascend”, v. 6, “descend”, v. 7). In fact, Christ has gone all the way for you Israelites: he has come “down” (v. 6, been born into the world) and has been raised from “the dead” (v. 7). So “the word of faith” (v. 8) of which God’s righteousness (“the righteousness”, v. 6) speaks is the good news of Christ – that the way to salvation is through God’s love. If you acknowledge “Jesus is Lord” (v. 9) and mean it, and believe that the Resurrection really happened, you will be saved and attain oneness with God (“justified”, v. 10). (“Jesus is Lord”, v. 9, is perhaps the earliest creed of the Church.)
As Isaiah wrote, belief in “him” (v. 11) is the key; Paul takes “him” to mean Christ. As Joel wrote (v. 13) all who ask will be saved. (Paul takes “‘Lord’” as Christ.) But what of those Jews who did not heed Isaiah and Joel (v. 14), who neither believed, nor understood (“heard”), nor heard proclamation of Christ by one with authority (“sent”, v. 15)? Paul insists (quoting Isaiah again), that they have heard the “good news”, have had the opportunity to understand it, and have been properly proclaimed to, but they have declined belief – in fulfilment of Old Testament prophecies (vv. 16-21).
9:30: See also 3:22; 10:6, 20; Galatians 2:16; 3:24; Philippians 3:9; Hebrews 11:7. [ NOAB]
9:32-33: Paul’s conflation of Isaiah 28:16 and 8:14 has the effect of making the Old Testament say almost the opposite of what it actually says! [ NJBC]
Isaiah 8:14-15 says: “He [the Lord of hosts] will become a sanctuary, a stone one strikes against; ... he will become a rock one stumbles over – a trap and a snare for the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken; they shall be snared and taken.”.
Isaiah 28:16 says: “thus says the Lord GOD, See, I am laying in Zion a foundation stone, a tested stone, a precious cornerstone, a sure foundation: ‘One who trusts [in it] will not panic’”.
In Isaiah 8:14-15, the “rock” is an impediment to Israel, but in Isaiah 28:16, the “stone” is a symbol of salvation; here in Romans they are interpreted as Christ. See also Matthew 21:42. Belief (or trust) in Christ brings salvation: in 10:10-11, Paul writes: “... one believes with the heart and so is justified, and one confesses with the mouth and so is saved. The scripture says, ‘No one who believes in him will be put to shame.’”. [ NOAB] Paul really mangles the verses from Isaiah!
The same conflation is found in 1 Peter 2:6-8, Mark 12:10 (parallels: Matthew 21:42 and Luke 20:17) and Acts 4:11.
10:1: Paul also prays that Jews may be included in salvation in Romans 1:16. [ NJBC]
10:2: “zeal for God”: See also Acts 21:20; 22:3; Galatians 1:14 (Paul’s zealousness as a Jew); Philippians 3:6 (Paul’s credentials as a Jew); John 2:17; 1 Maccabees 2:26-27. [ NJBC]
10:3: They try to establish righteousness with respect to the Law – their own righteousness – but not directly God’s, leaving their fate in his hands.
10:4: There are three possible meanings:
The law of Moses, with its demands and consequences, is no longer in effect: Christ is the termination of the law. (See also Galatians 3:23-26.)
In Christ, the Law is brought to its proper conclusion and fulfilment. (See also Matthew 5:17.)
The Law functions to drive people to ask for deliverance; this is available in Christ.
Paul may intend all three meanings. NJBC sees the third meaning as the most likely: the final and purposive goal of the Law is Christ. He notes that in 9:31-33 there is pursuit of oneness with God; one pursues a goal.
10:5: The quotation is from Leviticus 18:5. Paul also quotes it in Galatians 3:12. Paul emphasizes “does”. One must actually practise the Law completely to find life through it – which Paul has shown is impossible: see 3:9-10. [ NOAB] Note that Paul accepts a common understanding of his time: that Moses wrote Leviticus.
10:6: “Do not say in your heart”: From Deuteronomy 8:17 and 9:4 ( Septuagint translation). Both passages issue a warning against trust in one’s own achievements. [ CAB] Paul takes the speaker as being the righteousness of God [ BlkRom]; in Deuteronomy, the speaker is Moses; he tells what God has commanded him to say.
10:6-8: “Who will ascend into heaven?”: This is a quotation from Deuteronomy 30:12. In these verses, Paul generally quotes Deuteronomy 30:11-14; however, “Who will descend into the abyss” is probably based on Psalm 107:26 while Deuteronomy 30:13 asks: “Who will cross to the other side of the sea ...?”.
10:6: “(that is, to bring Christ down)”: CAB offers another interpretation: to bring into effect God’s salvation.
10:7: “Who will descend into the abyss?”: Based on Psalm 107:26. The “abyss” was the place of the dead, where disobedient spirits awaited judgement. Revelation 9:1 says: “... the fifth angel blew his trumpet, and I saw a star that had fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit”.
10:7: “(that is, to bring Christ up from the dead)”: CAB offers another interpretation: to bring about the final stage of God’s salvation. Perhaps 1 Peter 3:19 tells us what Jesus did between his crucifixion and his resurrection: “... he went and made a proclamation to the spirits in prison”, i.e. to those who had died.
10:8: The quotation is Deuteronomy 30:14. Faith-based grace was (and is) available to the Israelites. In the original context, Moses says that God’s word of love and justification is God’s gift, not something humans can achieve or do.
10:8: In 2:29, Paul says: “... a person is a Jew who is one inwardly, and real circumcision is a matter of the heart – it is spiritual and not literal”. See also 6:17.
10:9: In 2 Corinthians 4:5, Paul writes: “For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus' sake”. [ NJBC]
10:9: “Jesus is Lord”: This affirmation of faith also appears in 1 Corinthians 12:3 and Philippians 2:11. [ NJBC]
10:9: “God”: i.e. the Father.
10:10: “justified”: The Greek word is translated as “righteousness” in 9:30 and 10:3-6. [ NOAB]
10:11: Again the quotation is from Isaiah 28:16. [ NOAB]
10:12: “the same Lord is Lord of all”: Jesus is the risen Lord of Jew and Greek: in 9:5, Paul writes: “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen”. See also 1 Corinthians 8:6 and Philippians 2:9-11. [ NJBC]
10:13: In the Old Testament, those who call “on the name of the Lord” are sincere and pious Israelites: see Joel 2:32. Early Christians often applied Old Testament references to “Lord” to Jesus. In the original context, they refer to God.
10:14-21: Paul says that Israel did not take advantage of the opportunity offered to it by the prophets and the gospel; so the fault lies with Israel. The opportunity to believe in Christ was offered to all, but especially to Israel; it cannot claim that it did not hear the gospel. Paul proposes for himself four difficulties or objections, perhaps echoing comments from missionary sermons among Jews, and to each he proposes a brief answer by quoting the Old Testament:
How can people believe the gospel unless it has been fully preached? (vv. 14-15)
But it has not been fully accepted by everyone! (vv. 16-17)
But perhaps the Jews did not hear it! (v. 18)
Perhaps they did not understand! (vv. 19-21) [ NJBC]
10:15: The quotation is Isaiah 52:7, a text originally referring to the good news announced to Jews left in ruined Jerusalem that deliverance from Babylonian captivity was coming and that Jerusalem’s restoration was close at hand. In Paul’s hands, the “good news” has overtones of his good news, the gospel. So to him, the goods news has indeed been preached to Israel. [ NJBC]
10:16: The quotation is Isaiah 53:1, in which Isaiah saw a refusal to believe comparable to the one in Paul’s time. In Isaiah’s time, despite the prophet’s preaching, not all Jews accepted his message. [ NJBC]
10:18: The quotation is Psalm 19:4, in which the psalmist sings of nature proclaiming the glory of God everywhere. Paul accommodates the words to the preaching of the gospel: properly authorized preachers have done their job, so Israel has had the opportunity to believe in Christ. [ NJBC]
10:19: The quotation is Deuteronomy 32:21, in which Yahweh, through Moses, tries to educate Israel and announces that it will be humiliated by unbelievers (the Babylonians). In quoting this verse, Paul implies a comparison of Israel’s situation in his time with what it was at the time of the Exile. How much greater should Israel’s humiliation be now than then. Gentiles understand the good news, but Jews generally do not. [ NJBC]
10:20-21: The quotations are Isaiah 65:1 and 65:2. In the original context, the same people are envisaged by both verses, but Paul, influenced by the Septuagint translation (which has ethnos, nation in v. 1 and laos, people, in v. 2) splits the two verses such that they apply to different peoples: in v. 1 he applies “nation” to Gentiles and in v. 2 “people” to Jews. [ NJBC] (The NRSV follows the Septuagint in Isaiah 65:1-2.) So, to Paul, authentic preachers did speak in an intelligible way, so Israel had a proper opportunity to understand. [ NJBC]
10:20: “who did not seek me”: Recall that in 9:30 the Gentiles “did not strive” for godliness.
GOSPEL: Matthew 14: 22 - 33 (all)
Matt 14:22 (NRSV) Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. 23 And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 24 but by this time the boat, battered by the waves, was far from the land, for the wind was against them. 25 And early in the morning he came walking toward them on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out in fear. 27 But immediately Jesus spoke to them and said, "Take heart, it is I; do not be afraid."
28 Peter answered him, "Lord, if it is you, command me to come to you on the water." 29 He said, "Come." So Peter got out of the boat, started walking on the water, and came toward Jesus. 30 But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" 31 Jesus immediately reached out his hand and caught him, saying to him, "You of little faith, why did you doubt?" 32 When they got into the boat, the wind ceased. 33 And those in the boat worshiped him, saying, "Truly you are the Son of God."
This story is in a section on instructing the disciples about their mission. It is a story of miracles – there is no limit to what God can do – and of the power of faith: the disciples can do the seemingly impossible if they have sufficient faith.
Jesus has just fed the crowd, in the miracle of the loaves and fish. He compels the disciples to embark (v. 22); presumably the miracle has aroused popular enthusiasm – in terms of political freedom – rather than faith. Because the Sea of Galilee is shallow, storms arise rapidly. It was “early in the morning” (v. 25); from the Greek, we know it was before dawn. Walking on water was beyond the disciples’ experience, so they are afraid that they are seeing a ghost. The three miracles are: Jesus walking on water, Peter doing the same, and the wind ceasing abruptly – that Matthew mentions it (v. 32) shows that he believed it to be a miracle. Jesus brings outward and inner calm, and a deeper faith. The disciples acknowledge him as “Son of God” (v. 33) for as God did at the time of creation, Jesus controls the waters, then believed to be chaotic and evil. Jesus is God’s agent of renewal.
The parallels are Mark 6:45-52 and John 6:15-21.
Verse 22: “go on ahead to the other side”: It seems that Jesus sends the disciples to Gentile territory, on eastern shore of the Lake of Galilee, but they land at Gennesaret, on the northwestern shore (see v. 34).
Verse 23: “he went up the mountain ... to pray”: A model for Christians, who need periods of silent, personal prayer as well as prayer in common. [ NJBC]
Verse 24: “was far from the land”: Literally was many stadia from the land. A stadion was about a fifth of a kilometre (220 yards). [ NOAB]
Verse 25: “early in the morning”: Literally in the fourth watch of the night, i.e. between 3 am and 6 am. [ NOAB]
Verse 25: “walking toward them on the sea”: In Canaanite myth and the Old Testament, the Lord overcomes the waves of death (see Psalm 77:19; Job 9:8; Isaiah 43:16; Sirach 24:5-6). [ NJBC] In Genesis 1:6-7 and Psalm 89:9-10, God controls the water. [ CAB]
Verses 27-32: Jesus shares in the divine power to save. [ NJBC]
Verses 29-31: This insertion into Matthew’s Marcan source gives prominence to Peter, as do other Matthean special traditions ( 16:17-19 and 17:24-27). [ NJBC] Peter’s conduct shows impulsive love and faith weakened by doubt. See also on Thomas in John 20:28-29.
Verse 33: Here the disciples understand and believe, unlike in the Marcan parallel.
11 Clare, Abbess at Assisi, 1253 is an Italian saint and one of the first followers of Saint Francis of Assisi. She founded the Order of Poor Ladies, a monastic religious order for women in the Franciscan tradition, and wrote their Rule of Life—the first monastic rule known to have been written by a woman. Following her death, the order she founded was renamed in her honor as the Order of Saint Clare, commonly referred to today as the Poor Clares.
12 Florence Nightingale, Nurse, Social Reformer, 1910
13 Jeremy Taylor, Bishop of Down, Connor, and Dromore, 1667 was a cleric in the Church of England who achieved fame as an author during the Protectorate of Oliver Cromwell.
14 Jonathan Myrick Daniels, Seminarian and Witness for Civil Rights, 1965
15 Saint Mary the Virgin, Mother of Our Lord Jesus Christ
OLD TESTAMENT: Genesis 37: 1 - 4, 12 - 28 (RCL)
Gene 37:1 (NRSV) Jacob settled in the land where his father had lived as an alien, the land of Ca'naan. 2 This is the story of the family of Jacob.
Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bil'hah and Zil'pah, his father's wives; and Joseph brought a bad report of them to their father. 3 Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves. 4 But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.
12 Now his brothers went to pasture their father's flock near She'chem. 13 And Israel said to Joseph, "Are not your brothers pasturing the flock at She'chem? Come, I will send you to them." He answered, "Here I am." 14 So he said to him, "Go now, see if it is well with your brothers and with the flock; and bring word back to me." So he sent him from the valley of He'bron.
He came to She'chem, 15 and a man found him wandering in the fields; the man asked him, "What are you seeking?" 16 "I am seeking my brothers," he said; "tell me, please, where they are pasturing the flock." 17 The man said, "They have gone away, for I heard them say, "Let us go to Do'than.'" So Joseph went after his brothers, and found them at Do'than. 18 They saw him from a distance, and before he came near to them, they conspired to kill him. 19 They said to one another, "Here comes this dreamer. 20 Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams." 21 But when Reuben heard it, he delivered him out of their hands, saying, "Let us not take his life." 22 Reuben said to them, "Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him"--that he might rescue him out of their hand and restore him to his father. 23 So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves that he wore; 24 and they took him and threw him into a pit. The pit was empty; there was no water in it.
25 Then they sat down to eat; and looking up they saw a caravan of Ish'maelites coming from Gil'ead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. 26 Then Judah said to his brothers, "What profit is it if we kill our brother and conceal his blood? 27 Come, let us sell him to the Ish'maelites, and not lay our hands on him, for he is our brother, our own flesh." And his brothers agreed. 28 When some Mid'ianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ish'maelites for twenty pieces of silver. And they took Joseph to Egypt.
1 Kings 19: 9a, 11 - 13a (Roman Catholic)
1 Kings 19: 9 - 18 (alt. for RCL)
1Kin 19:9 (NRSV) At that place he [Elijah] came to a cave, and spent the night there.
Then the word of the LORD came to him, saying, "What are you doing here, Eli'jah?" 10 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away."
11 He said, "Go out and stand on the mountain before the LORD, for the LORD is about to pass by." Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence. 13 When Eli'jah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, "What are you doing here, Eli'jah?" 14 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away." 15 Then the LORD said to him, "Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Haz'ael as king over Ar'am. 16 Also you shall anoint Je'hu son of Nim'shi as king over Israel; and you shall anoint Eli'sha son of Sha'phat of A'bel-meho'lah as prophet in your place. 17 Whoever escapes from the sword of Haz'ael, Je'hu shall kill; and whoever escapes from the sword of Je'hu, Eli'sha shall kill. 18 Yet I will leave seven thousand in Israel, all the knees that have not bowed to Ba'al, and every mouth that has not kissed him."
PSALM 105: 1 - 6, 16 - 22, 45b (RCL)
Psal 105:1 (NRSV) O give thanks to the LORD, call on his name,
make known his deeds among the peoples.
2 Sing to him, sing praises to him;
tell of all his wonderful works.
3 Glory in his holy name;
let the hearts of those who seek the LORD rejoice.
4 Seek the LORD and his strength;
seek his presence continually.
5 Remember the wonderful works he has done,
his miracles, and the judgments he uttered,
6 O offspring of his servant Abraham,
children of Jacob, his chosen ones.
16 When he summoned famine against the land,
and broke every staff of bread,
17 he had sent a man ahead of them,
Joseph, who was sold as a slave.
18 His feet were hurt with fetters,
his neck was put in a collar of iron;
19 until what he had said came to pass,
the word of the LORD kept testing him.
20 The king sent and released him;
the ruler of the peoples set him free.
21 He made him lord of his house,
and ruler of all his possessions,
22 to instruct his officials at his pleasure,
and to teach his elders wisdom.
45 Praise the LORD!
105
Part I Confitemini Domino (ECUSA BCP)
1 Give thanks to the Lord and call upon his Name; *
make known his deeds among the peoples.
2 Sing to him, sing praises to him, *
and speak of all his marvelous works.
3 Glory in his holy Name; *
let the hearts of those who seek the Lord rejoice.
4 Search for the LORD and his strength; *
continually seek his face.
5 Remember the marvels he has done, *
his wonders and the judgments of his mouth,
6 O offspring of Abraham his servant, *
O children of Jacob his chosen.
16 Then he called for a famine in the land *
and destroyed the supply of bread.
17 He sent a man before them, *
Joseph, who was sold as a slave.
18 They bruised his feet in fetters; *
his neck they put in an iron collar.
19 Until his prediction came to pass, *
the word of the Lord tested him.
20 The king sent and released him; *
the ruler of the peoples set him free.
21 He set him as a master over his household, *
as a ruler over all his possessions,
22 To instruct his princes according to his will *
and to teach his elders wisdom.
45 Hallelujah!
Psalm 85: 8 - 13 (Roman Catholic, alt. for RCL)
Psal 85:8 (NRSV) Let me hear what God the LORD will speak,
for he will speak peace to his people,
to his faithful, to those who turn to him in their hearts.
9 Surely his salvation is at hand for those who fear him,
that his glory may dwell in our land.
10 Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
11 Faithfulness will spring up from the ground,
and righteousness will look down from the sky.
12 The LORD will give what is good,
and our land will yield its increase.
13 Righteousness will go before him,
and will make a path for his steps.
Note: Verse numbering in Roman Catholic Bibles is one higher than the above; the Roman Catholic lectionary omits the second part of v. 8, above.
85 Benedixisti, Domine (ECUSA BCP)
8 I will listen to what the Lord God is saying, *
for he is speaking peace to his faithful people
and to those who turn their hearts to him.
9 Truly, his salvation is very near to those who fear him, *
that his glory may dwell in our land.
10 Mercy and truth have met together; *
righteousness and peace have kissed each other.
11 Truth shall spring up from the earth, *
and righteousness shall look down from heaven.
12 The Lord will indeed grant prosperity, *
and our land will yield its increase.
13 Righteousness shall go before him, *
and peace shall be a pathway for his feet.
NEW TESTAMENT: Romans 10: 5 - 15 (RCL)
Roma 10:5 (NRSV) Moses writes concerning the righteousness that comes from the law, that "the person who does these things will live by them." 6 But the righteousness that comes from faith says, "Do not say in your heart, "Who will ascend into heaven?'" (that is, to bring Christ down) 7 "or "Who will descend into the abyss?'" (that is, to bring Christ up from the dead). 8 But what does it say?
"The word is near you,
on your lips and in your heart"
(that is, the word of faith that we proclaim); 9 because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. 11 The scripture says, "No one who believes in him will be put to shame." 12 For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. 13 For, "Everyone who calls on the name of the Lord shall be saved."
14 But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? 15 And how are they to proclaim him unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!"
h/t Montreal Anglican
Paul has written that Gentiles, without aiming to be one with God, have achieved oneness, while Israelites, who tried to be godly, failed to be so. Why? Because their approach was based on the Law and “works” ( 9:32) rather than faith. By mangling two verses from Isaiah, he has argued that God intended that they fail ( 9:33). He has prayed that they (whom he knows first-hand for their “zeal for God”, v. 2) be included in God’s salvation. They do not recognize the way humans are related to God: as now revealed in Christ; rather, they have taken their own path: through the Law. They have failed to realize that the Law pointed forward to Christ (“end”, v. 4), in whom oneness with God is open to all.
Leviticus (thought to be written by “Moses”, v. 5) says that the Law-based path to life requires doing it, practising it perfectly: which Paul has already shown is impossible. But in Deuteronomy 30, Moses argues for a faith-based approach (“on your lips and in your heart”, v. 8) without excess of deeds (“ascend”, v. 6, “descend”, v. 7). In fact, Christ has gone all the way for you Israelites: he has come “down” (v. 6, been born into the world) and has been raised from “the dead” (v. 7). So “the word of faith” (v. 8) of which God’s righteousness (“the righteousness”, v. 6) speaks is the good news of Christ – that the way to salvation is through God’s love. If you acknowledge “Jesus is Lord” (v. 9) and mean it, and believe that the Resurrection really happened, you will be saved and attain oneness with God (“justified”, v. 10). (“Jesus is Lord”, v. 9, is perhaps the earliest creed of the Church.)
As Isaiah wrote, belief in “him” (v. 11) is the key; Paul takes “him” to mean Christ. As Joel wrote (v. 13) all who ask will be saved. (Paul takes “‘Lord’” as Christ.) But what of those Jews who did not heed Isaiah and Joel (v. 14), who neither believed, nor understood (“heard”), nor heard proclamation of Christ by one with authority (“sent”, v. 15)? Paul insists (quoting Isaiah again), that they have heard the “good news”, have had the opportunity to understand it, and have been properly proclaimed to, but they have declined belief – in fulfilment of Old Testament prophecies (vv. 16-21).
9:30: See also 3:22; 10:6, 20; Galatians 2:16; 3:24; Philippians 3:9; Hebrews 11:7. [ NOAB]
9:32-33: Paul’s conflation of Isaiah 28:16 and 8:14 has the effect of making the Old Testament say almost the opposite of what it actually says! [ NJBC]
Isaiah 8:14-15 says: “He [the Lord of hosts] will become a sanctuary, a stone one strikes against; ... he will become a rock one stumbles over – a trap and a snare for the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken; they shall be snared and taken.”.
Isaiah 28:16 says: “thus says the Lord GOD, See, I am laying in Zion a foundation stone, a tested stone, a precious cornerstone, a sure foundation: ‘One who trusts [in it] will not panic’”.
In Isaiah 8:14-15, the “rock” is an impediment to Israel, but in Isaiah 28:16, the “stone” is a symbol of salvation; here in Romans they are interpreted as Christ. See also Matthew 21:42. Belief (or trust) in Christ brings salvation: in 10:10-11, Paul writes: “... one believes with the heart and so is justified, and one confesses with the mouth and so is saved. The scripture says, ‘No one who believes in him will be put to shame.’”. [ NOAB] Paul really mangles the verses from Isaiah!
The same conflation is found in 1 Peter 2:6-8, Mark 12:10 (parallels: Matthew 21:42 and Luke 20:17) and Acts 4:11.
10:1: Paul also prays that Jews may be included in salvation in Romans 1:16. [ NJBC]
10:2: “zeal for God”: See also Acts 21:20; 22:3; Galatians 1:14 (Paul’s zealousness as a Jew); Philippians 3:6 (Paul’s credentials as a Jew); John 2:17; 1 Maccabees 2:26-27. [ NJBC]
10:3: They try to establish righteousness with respect to the Law – their own righteousness – but not directly God’s, leaving their fate in his hands.
10:4: There are three possible meanings:
The law of Moses, with its demands and consequences, is no longer in effect: Christ is the termination of the law. (See also Galatians 3:23-26.)
In Christ, the Law is brought to its proper conclusion and fulfilment. (See also Matthew 5:17.)
The Law functions to drive people to ask for deliverance; this is available in Christ.
Paul may intend all three meanings. NJBC sees the third meaning as the most likely: the final and purposive goal of the Law is Christ. He notes that in 9:31-33 there is pursuit of oneness with God; one pursues a goal.
10:5: The quotation is from Leviticus 18:5. Paul also quotes it in Galatians 3:12. Paul emphasizes “does”. One must actually practise the Law completely to find life through it – which Paul has shown is impossible: see 3:9-10. [ NOAB] Note that Paul accepts a common understanding of his time: that Moses wrote Leviticus.
10:6: “Do not say in your heart”: From Deuteronomy 8:17 and 9:4 ( Septuagint translation). Both passages issue a warning against trust in one’s own achievements. [ CAB] Paul takes the speaker as being the righteousness of God [ BlkRom]; in Deuteronomy, the speaker is Moses; he tells what God has commanded him to say.
10:6-8: “Who will ascend into heaven?”: This is a quotation from Deuteronomy 30:12. In these verses, Paul generally quotes Deuteronomy 30:11-14; however, “Who will descend into the abyss” is probably based on Psalm 107:26 while Deuteronomy 30:13 asks: “Who will cross to the other side of the sea ...?”.
10:6: “(that is, to bring Christ down)”: CAB offers another interpretation: to bring into effect God’s salvation.
10:7: “Who will descend into the abyss?”: Based on Psalm 107:26. The “abyss” was the place of the dead, where disobedient spirits awaited judgement. Revelation 9:1 says: “... the fifth angel blew his trumpet, and I saw a star that had fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit”.
10:7: “(that is, to bring Christ up from the dead)”: CAB offers another interpretation: to bring about the final stage of God’s salvation. Perhaps 1 Peter 3:19 tells us what Jesus did between his crucifixion and his resurrection: “... he went and made a proclamation to the spirits in prison”, i.e. to those who had died.
10:8: The quotation is Deuteronomy 30:14. Faith-based grace was (and is) available to the Israelites. In the original context, Moses says that God’s word of love and justification is God’s gift, not something humans can achieve or do.
10:8: In 2:29, Paul says: “... a person is a Jew who is one inwardly, and real circumcision is a matter of the heart – it is spiritual and not literal”. See also 6:17.
10:9: In 2 Corinthians 4:5, Paul writes: “For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus' sake”. [ NJBC]
10:9: “Jesus is Lord”: This affirmation of faith also appears in 1 Corinthians 12:3 and Philippians 2:11. [ NJBC]
10:9: “God”: i.e. the Father.
10:10: “justified”: The Greek word is translated as “righteousness” in 9:30 and 10:3-6. [ NOAB]
10:11: Again the quotation is from Isaiah 28:16. [ NOAB]
10:12: “the same Lord is Lord of all”: Jesus is the risen Lord of Jew and Greek: in 9:5, Paul writes: “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen”. See also 1 Corinthians 8:6 and Philippians 2:9-11. [ NJBC]
10:13: In the Old Testament, those who call “on the name of the Lord” are sincere and pious Israelites: see Joel 2:32. Early Christians often applied Old Testament references to “Lord” to Jesus. In the original context, they refer to God.
10:14-21: Paul says that Israel did not take advantage of the opportunity offered to it by the prophets and the gospel; so the fault lies with Israel. The opportunity to believe in Christ was offered to all, but especially to Israel; it cannot claim that it did not hear the gospel. Paul proposes for himself four difficulties or objections, perhaps echoing comments from missionary sermons among Jews, and to each he proposes a brief answer by quoting the Old Testament:
How can people believe the gospel unless it has been fully preached? (vv. 14-15)
But it has not been fully accepted by everyone! (vv. 16-17)
But perhaps the Jews did not hear it! (v. 18)
Perhaps they did not understand! (vv. 19-21) [ NJBC]
10:15: The quotation is Isaiah 52:7, a text originally referring to the good news announced to Jews left in ruined Jerusalem that deliverance from Babylonian captivity was coming and that Jerusalem’s restoration was close at hand. In Paul’s hands, the “good news” has overtones of his good news, the gospel. So to him, the goods news has indeed been preached to Israel. [ NJBC]
10:16: The quotation is Isaiah 53:1, in which Isaiah saw a refusal to believe comparable to the one in Paul’s time. In Isaiah’s time, despite the prophet’s preaching, not all Jews accepted his message. [ NJBC]
10:18: The quotation is Psalm 19:4, in which the psalmist sings of nature proclaiming the glory of God everywhere. Paul accommodates the words to the preaching of the gospel: properly authorized preachers have done their job, so Israel has had the opportunity to believe in Christ. [ NJBC]
10:19: The quotation is Deuteronomy 32:21, in which Yahweh, through Moses, tries to educate Israel and announces that it will be humiliated by unbelievers (the Babylonians). In quoting this verse, Paul implies a comparison of Israel’s situation in his time with what it was at the time of the Exile. How much greater should Israel’s humiliation be now than then. Gentiles understand the good news, but Jews generally do not. [ NJBC]
10:20-21: The quotations are Isaiah 65:1 and 65:2. In the original context, the same people are envisaged by both verses, but Paul, influenced by the Septuagint translation (which has ethnos, nation in v. 1 and laos, people, in v. 2) splits the two verses such that they apply to different peoples: in v. 1 he applies “nation” to Gentiles and in v. 2 “people” to Jews. [ NJBC] (The NRSV follows the Septuagint in Isaiah 65:1-2.) So, to Paul, authentic preachers did speak in an intelligible way, so Israel had a proper opportunity to understand. [ NJBC]
10:20: “who did not seek me”: Recall that in 9:30 the Gentiles “did not strive” for godliness.
GOSPEL: Matthew 14: 22 - 33 (all)
Matt 14:22 (NRSV) Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. 23 And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 24 but by this time the boat, battered by the waves, was far from the land, for the wind was against them. 25 And early in the morning he came walking toward them on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out in fear. 27 But immediately Jesus spoke to them and said, "Take heart, it is I; do not be afraid."
28 Peter answered him, "Lord, if it is you, command me to come to you on the water." 29 He said, "Come." So Peter got out of the boat, started walking on the water, and came toward Jesus. 30 But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" 31 Jesus immediately reached out his hand and caught him, saying to him, "You of little faith, why did you doubt?" 32 When they got into the boat, the wind ceased. 33 And those in the boat worshiped him, saying, "Truly you are the Son of God."
This story is in a section on instructing the disciples about their mission. It is a story of miracles – there is no limit to what God can do – and of the power of faith: the disciples can do the seemingly impossible if they have sufficient faith.
Jesus has just fed the crowd, in the miracle of the loaves and fish. He compels the disciples to embark (v. 22); presumably the miracle has aroused popular enthusiasm – in terms of political freedom – rather than faith. Because the Sea of Galilee is shallow, storms arise rapidly. It was “early in the morning” (v. 25); from the Greek, we know it was before dawn. Walking on water was beyond the disciples’ experience, so they are afraid that they are seeing a ghost. The three miracles are: Jesus walking on water, Peter doing the same, and the wind ceasing abruptly – that Matthew mentions it (v. 32) shows that he believed it to be a miracle. Jesus brings outward and inner calm, and a deeper faith. The disciples acknowledge him as “Son of God” (v. 33) for as God did at the time of creation, Jesus controls the waters, then believed to be chaotic and evil. Jesus is God’s agent of renewal.
The parallels are Mark 6:45-52 and John 6:15-21.
Verse 22: “go on ahead to the other side”: It seems that Jesus sends the disciples to Gentile territory, on eastern shore of the Lake of Galilee, but they land at Gennesaret, on the northwestern shore (see v. 34).
Verse 23: “he went up the mountain ... to pray”: A model for Christians, who need periods of silent, personal prayer as well as prayer in common. [ NJBC]
Verse 24: “was far from the land”: Literally was many stadia from the land. A stadion was about a fifth of a kilometre (220 yards). [ NOAB]
Verse 25: “early in the morning”: Literally in the fourth watch of the night, i.e. between 3 am and 6 am. [ NOAB]
Verse 25: “walking toward them on the sea”: In Canaanite myth and the Old Testament, the Lord overcomes the waves of death (see Psalm 77:19; Job 9:8; Isaiah 43:16; Sirach 24:5-6). [ NJBC] In Genesis 1:6-7 and Psalm 89:9-10, God controls the water. [ CAB]
Verses 27-32: Jesus shares in the divine power to save. [ NJBC]
Verses 29-31: This insertion into Matthew’s Marcan source gives prominence to Peter, as do other Matthean special traditions ( 16:17-19 and 17:24-27). [ NJBC] Peter’s conduct shows impulsive love and faith weakened by doubt. See also on Thomas in John 20:28-29.
Verse 33: Here the disciples understand and believe, unlike in the Marcan parallel.
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